On the Epistle of St. Paul the Apostle to the Corinthians

Published in 1886 by Philip Schaff,
New York: Christian Literature Publishing Co.

Homily XXIV.

1 Cor. x. 13

There hath no temptation taken you, but such as man can bear: but God
is faithful, Who will not suffer you to be tempted above that ye are
able; but will with the temptation make also the way of escape, that
ye may be able to endure it.

Thus, because he terrified them greatly, relating the ancient
examples, and threw them into an agony, saying, "Let him that thinketh
he standeth take heed lest he fall; "though they had borne many
temptations, and had exercised themselves many times therein; for "I
was with you," saith he, "in weakness, and in fear, and in much
trembling:" (1 Cor. ii. 3.) lest they should say, "Why terrify and
alarm us? we are not unexercised in these troubles, for we have been
both driven and persecuted, and many and continual dangers have we
endured:" repressing again their pride, he says, "there hath no
temptation taken you but such as man can bear," i.e., small, brief,
moderate. For he uses the expression "man can bear [116] ," in respect
of what is small; as when he says, "I speak after the manner of men
because of the infirmity of your flesh." (Rom. vi. 19.) "Think not
then great things," saith he, "as though ye had overcome the storm.
For never have ye seen a danger threatening death nor a temptation
intending slaughter:" which also he said to the Hebrews, "ye have not
yet resisted unto blood, striving against sin." (Heb. xii. 4.)

Then, because he terrified them, see how again he raises them up, at
the same time recommending moderation; in the words, "God is faithful,
Who will not suffer you to be tempted above that ye are able." There
are therefore temptations which we are not able to bear. And what are
these? All, so to speak. For the ability lies in God's gracious
influence; a power which we draw down by our own will. Wherefore that
thou mayest know and see that not only those which exceed our power,
but not even these which are "common to man" is it possible without
assistance from God easily to bear, he added,

"But will with the temptation also make the way of escape, that ye may
be able to endure it."

For, saith he, not even those moderate temptations, as I was
remarking, may we bear by our own power: but even in them we require
aid from Him in our warfare that we may pass through them, and until
we have passed, bear them. For He gives patience and brings on a
speedy release; so that in this way also the temptation becomes
bearable. This he covertly intimates, saying, "will also make the way
of escape, that ye may be able to bear it:" and all things he refers
to Him.

[2.] Ver. 14. "Wherefore, my brethren [117] , flee from idolatry."

Again he courts them by the name of kindred, and urges them to be rid
of this sin with all speed. For he did not say, simply, depart, but
"flee;" and he calls the matter "idolatry," and no longer bids them
quit it merely on account of the injury to their neighbor, but
signifies that the very thing of itself is sufficient to bring a great
destruction.

Ver. 15. "I speak as to wise men: judge ye what I say."

Because he hath cried out aloud and heightened the accusation, calling
it idolatry; that he might not seem to exasperate them and to make his
speech disgusting, in what follows he refers the decision to them, and
sets his judges down on their tribunal with an encomium. "For I speak
as to wise men," saith he: which is the mark of one very confident of
his own rights, that he should make the accused himself the judge of
his allegations.

Thus also he more elevates the hearer, when he discourses not as
commanding nor as laying down the law, but as advising with them and
as actually pleading before them. For with the Jews, as more foolishly
and childishly disposed, God did not so discourse, nor did He in every
instance acquaint them with the reasons of the commands, but merely
enjoined them; but here, because we have the privilege of great
liberty, we are even admitted to be counsellors. And he discourses as
with friends, and says, "I need no other judges, do ye yourselves pass
this sentence upon me, I take you for arbiters."

[3.] Ver. 16. "The cup of blessing which we bless, is it not a
communion of the Blood of Christ?"

What sayest thou, O blessed Paul? When thou wouldest appeal to the
hearer's reverence, when thou art making mention of awful mysteries,
dost thou give the title of "cup of blessing" to that fearful and most
tremendous cup? "Yea," saith he; "and no mean title is that which was
spoken. For when I call it `blessing,' I mean thanksgiving, and when I
call it thanksgiving I unfold all the treasure of God's goodness, and
call to mind those mighty gifts." Since we too, recounting over the
cup the unspeakable mercies of God and all that we have been made
partakers of, so draw near to Him, and communicate; giving Him thanks
that He hath delivered from error the whole race of mankind [118] ;
that being afar off, He made them nigh; that when they had no hope and
were without God in the world, He constituted them His own brethren
and fellow-heirs. For these and all such things, giving thanks, thus
we approach. "How then are not your doings inconsistent," saith he, "O
ye Corinthians; blessing God for delivering you from idols, yet
running again to their tables?"

"The cup of blessing which we bless, is it not a communion of the
Blood of Christ?" Very persuasively spake he, and awfully. For what he
says is this: "This which is in the cup is that which flowed from His
side, and of that do we partake." But he called it a cup of blessing,
because holding it in our hands, we so exalt Him in our hymn,
wondering, astonished at His unspeakable gift, blessing Him, among
other things, for the pouring out of this self-same draught that we
might not abide in error: and not only for the pouring it out, but
also for the imparting thereof to us all. "Wherefore if thou desire
blood," saith He, "redden not the altar of idols with the slaughter of
brute beasts, but My altar with My blood." Tell me, What can be more
tremendous than this? What more tenderly kind? This also lovers do.
When they see those whom they love desiring what belongs to strangers
and despising their own, they give what belongs to themselves, and so
persuade them to withdraw themselves from the gifts of those others.
Lovers, however, display this liberality in goods and money and
garments, but in blood none ever did so. Whereas Christ even herein
exhibited His care and fervent love for us. And in the old covenant,
because they were in an imperfect state, the blood which they used to
offer to idols He Himself submitted to receive, that He might separate
them from those idols; which very thing again was a proof of His
unspeakable affection: but here He transferred the service to that
which is far more awful and glorious, changing the very sacrifice
itself, and instead of the slaughter of irrational creatures,
commanding to offer up Himself.

[4.] "The bread which we break, is it not a communion of the Body of
Christ?" Wherefore said he not, the participation? Because he intended
to express something more and to point out how close was the union: in
that we communicate not only by participating and partaking, but also
by being united. For as that body is united to Christ, so also are we
united to him by this bread.

But why adds he also, "which we break?" For although in the Eucharist
one may see this done, yet on the cross not so, but the very contrary.
For, "A bone of Him," saith one, "shall not be broken." But that which
He suffered not on the cross, this He suffers in the oblation for thy
sake, and submits to be broken, that he may fill all men.

Further, because he said, "a communion of the Body," and that which
communicates is another thing from that whereof it communicates; even
this which seemeth to be but a small difference, he took away. For
having said, "a communion of the Body," he sought again to express
something nearer. Wherefore also he added,

Ver. 17. "For we, who are many, are one bread, one body." "For why
speak I of communion?" saith he, "we are that self-same body." For
what is the bread? The Body of Christ. And what do they become who
partake of it? The Body of Christ: not many bodies, but one body. For
as the bread consisting of many grains is made one, so that the grains
no where appear; they exist indeed, but their difference is not seen
by reason of their conjunction; so are we conjoined both with each
other and with Christ: there not being one body for thee, and another
for thy neighbor to be nourished by, but the very same for all.
Wherefore also he adds,

"For we all partake of the one bread." Now if we are all nourished of
the same and all become the same, why do we not also show forth the
same love, and become also in this respect one? For this was the old
way too in the time of our forefathers: "for the multitude of them
that believed," saith the text, "were of one heart and soul." (Acts
iv. 32.) Not so, however, now, but altogether the reverse. Many and
various are the contests betwixt all, and worse than wild beasts are
we affected towards each other's members. And Christ indeed made thee
so far remote, one with himself: but thou dost not deign to be united
even to thy brother with due exactness, but separatest thyself, having
had the privilege of so great love and life from the Lord. For he gave
not simply even His own body; but because the former nature of the
flesh which was framed out of earth, had first become deadened by sin
and destitute of life; He brought in, as one may say, another sort of
dough and leaven, His own flesh, by nature indeed the same, but free
from sin and full of life; and gave to all to partake thereof, that
being nourished by this and laying aside the old dead material, we
might be blended together unto that which is living and eternal, by
means of this table.

[5.] Ver. 18. "Behold Israel after the flesh: have not they which eat
the sacrifices communion with the altar?"

Again, from the old covenant he leads them unto this point also. For
because they were far beneath the greatness of the things which had
been spoken, he persuades them both from former things and from those
to which they were accustomed. And he says well, "according to the
flesh," as though they themselves were according to the Spirit. And
what he says is of this nature: "even from persons of the grosser sort
ye may be instructed that they who eat the sacrifices, have communion
with the altar." Dost thou see how he intimates that they who seemed
to be perfect have not perfect knowledge, if they know not even this,
that the result of these sacrifices to many oftentimes is a certain
communion and friendship with devils, the practice drawing them on by
degrees? For if among men the fellowship of salt [119] and the table
becomes an occasion and token of friendship, it is possible that this
may happen also in the case of devils.

But do thou, I pray, consider, how with regard to the Jews he said
not, "they are par-takers with God," but, "they have communion with
the altar;" for what was placed thereon was burnt: but in respect to
the Body of Christ, not so. But how? It is "a Communion of the Lord's
Body." For not with the altar, but with Christ Himself, do we have
communion.

But having said that they have "communion with the altar," afterwards
fearing lest he should seem to discourse as if the idols had any power
and could do some injury, see again how he overthrows them, saying,

Ver. 19. "What say I then? That an idol is any thing? or that a thing
sacrificed to idols is any thing?"

As if he had said, "Now these things I affirm, and try to withdraw you
from the idols, not as though they could do any injury or had any
power: for an idol is nothing; but I wish you to despise them." "And
if thou wilt have us despise them," saith one, "wherefore dost thou
carefully withdraw us from them?" Because they are not offered to thy
Lord.

Ver. 20. [120]"For that which the Gentiles sacrifice," saith he,
"they sacrifice to demons, and not to God."

Do not then run to the contrary things. For neither if thou wert a
king's son, and having the privilege of thy father's table, shouldest
leave it and choose to partake of the table of the condemned and the
prisoners in the dungeon, would thy father permit it, but with great
vehemence he would withdraw thee; not as though the table could harm
thee, but because it disgraces thy nobility and the royal table. For
verily these too are servants who have offended; dishonored,
condemned, prisoners reserved for intolerable punishment, accountable
for ten thousand crimes. How then art thou not ashamed to imitate the
gluttonous and vulgar crew, in that when these condemned persons set
out a table, thou runnest thither and partakest of the viands? Here is
the cause why I seek to withdraw thee. For the intention of the
sacrificers, and the person of the receivers, maketh the things set
before thee unclean.

"And I would not that ye should have communion with demon." Perceivest
thou the kindness of a careful father? Perceivest thou also the very
word, what force it hath to express his feeling? "For it is my wish,"
saith he, "that you have nothing in common with them."

[6.] Next, because he brought in the saying by way of exhortation,
lest any of the grosser sort should make light of it as having
license, because he said, "I would not," and, "judge ye;" he
positively affirms in what follows and lays down the law, saying,

Ver. 21. "Ye cannot drink the cup of the Lord, and the cup of demons:
ye cannot partake of the Lord's table, and of the table of demons."

And he contents himself with the mere terms, for the purpose of
keeping them away. Then, speaking also to their sense of shame,

Ver. 22. "Do we provoke the Lord to jealousy? [121] are we stronger
than He?" i.e., "Are we tempting Him, whether He is able to punish us,
and irritating Him by going over to the adversaries and taking our
stand with His enemies?" And this he said, reminding them of an
ancient history and of their fathers' transgression. Wherefore also he
makes use of this expression, which Moses likewise of old used against
the Jews, accusing them of idolatry in the person of God. "For they,"
saith He, "moved Me to jealousy [122] with that which is not God; they
provoked Me to anger with their idols." (Deut. xxxii. 21.)

"Are we stronger than He?" Dost thou see how terribly, how awfully he
rebukes them, thoroughly shaking their very nerves, and by his way of
reducing them to an absurdity, touching them to the quick and bringing
down their pride? "Well, but why," some one will say, "did he not set
down these things at first, which would be most effectual to withdraw
them?" Because it is his custom to prove his point by many
particulars, and to place the strongest last, and to prevail by
proving more than was necessary. On this account then, he began from
the lesser topics, and so made his way to that which is the sum of all
evils: since thus that last point also became more easily admitted,
their mind having been smoothed down by the things said before.

Ver. 23, 24. "All things are lawful for me, but all things are not
expedient: all things are lawful for me, but all things edify not. Let
no man seek his own, but each his neighbor's good."

Seest thou his exact wisdom? Because it was likely that they might
say, "I am perfect and master of myself, and it does me no harm to
partake of what is set before me;" "Even so," saith he, "perfect thou
art and master of thyself; do not however look to this, but whether
the result involve not injury, nay subversion." For both these he
mentioned, saying, "All things are not expedient, all things edify
not;" and using the former with reference to one's self, the latter,
to one's brother: since the clause, "are not expedient," is a covert
intimation of the ruin of the person to whom he speaks; but the
clause, "edify not," of the stumbling block to the brother.

Wherefore also he adds, "Let no man seek his own;" which he every
where through the whole Epistle insists upon and in that to the
Romans; when he says, "For even Christ pleased not Himself:" (Rom. xv.
3.) and again, "Even as I please all men in all things, not seeking
mine own profit." (1 Cor. x. 33.) And again in this place; he does
not, however, fully work it out here. That is, since in what had gone
before he had established it at length, and shown that he no where
"seeks his own," but both "to the Jews became as a Jew and to them
that are without law as without law," and used not his own "liberty"
and "right" at random, but to the profit of all, serving all; he here
broke off, content with a few words, by these few guiding them to the
remembrance of all which had been said.

[7.] These things therefore knowing, let us also, beloved, consult for
the good of the brethren and preserve unity with them. For to this
that fearful and tremendous sacrifice leads us, warning us above all
things to approach it with one mind and fervent love, and thereby
becoming eagles, so to mount up to the very heaven, nay, even beyond
the heaven. "For wheresoever the carcase is," saith He, "there also
will be the eagles," (St. Matt. xxiv. 28.) calling His body a carcase
by reason of His death. For unless He had fallen, we should not have
risen again. But He calls us eagles, implying that he who draws nigh
to this Body must be on high and have nothing common with the earth,
nor wind himself downwards and creep along; but must ever be soaring
heavenwards, and look on the Sun of Righteousness, and have the eye of
his mind quick-sighted. For eagles, not daws, have a right to this
table. [123]Those also shall then meet Him descending from heaven,
who now worthily have this privilege, even as they who do so
unworthily, shall suffer the extremest torments.

For if one would not inconsiderately receive a king--(why say I a
king? nay were it but a royal robe, one would not inconsiderately
touch it with unclean hands;)--though he should be in solitude, though
alone, though no man were at hand: and yet the robe is nought but
certain threads spun by worms: and if thou admirest the dye, this too
is the blood of a dead fish; nevertheless, one would not choose to
venture on it with polluted hands: I say now, if even a man's garment
be what one would not venture inconsiderately to touch, what shall we
say of the Body of Him Who is God over all, spotless, pure, associate
with the Divine Nature, the Body whereby we are, and live; whereby the
gates of hell were broken down and the sanctuaries [124] of heaven
opened? how shall we receive this with so great insolence? Let us not,
I pray you, let us not slay ourselves by our irreverence, but with all
awfulness and purity draw nigh to It; and when thou seest It set
before thee, say thou to thyself, "Because of this Body am I no longer
earth and ashes, no longer a prisoner, but free: because of this I
hope for heaven, and to receive the good things therein, immortal
life, the portion of angels, converse with Christ; this Body, nailed
and scourged, was more than death could stand against; this Body the
very sun saw sacrificed, and turned aside his beams; for this both the
veil was rent in that moment, and rocks were burst asunder, and all
the earth was shaken. This is even that Body, the blood-stained, the
pierced, and that out of which gushed the saving fountains, the one of
blood, the other of water, for all the world."

Wouldest thou from another source also learn its power? Ask of her
diseased with an issue of blood, who laid hold not of Itself, but of
the garment with which It was clad; nay not of the whole of this, but
of the hem: ask of the sea, which bare It on its back: ask even of the
Devil himself, and say, "Whence hast thou that incurable stroke?
whence hast thou no longer any power? Whence art thou captive? By whom
hast thou been seized in thy flight?" And he will give no other answer
than this, "The Body that was crucified." By this were his goads
broken in pieces; by this was his head crushed; by this were the
powers and the principalities made a show of. "For," saith he, "having
put off from himself principalities and powers, He made a show of them
openly, triumphing over them in it." (Col. ii. 15.)

Ask also Death, and say, "whence is it that thy sting hath been taken
away? thy victory abolished? thy sinews cut out? and thou become the
laughing-stock of girls and children, who wast before a terror even to
kings and to all righteous men?" And he will ascribe it to this Body.
For when this was crucified, then were the dead raised up, then was
that prison burst, and the gates of brass were broken, and the dead
were loosed, [125] and the keepers of hell-gate all cowered in fear.
And yet, had He been one of the many, death on the contrary should
have become more mighty; but it was not so. For He was not one of the
many. Therefore was death dissolved. And as they who take food which
they are unable to retain, on account of that vomit up also what was
before lodged in them; so also it happened unto death. That Body,
which he could not digest, he received: and therefore had to cast
forth that which he had within him. Yea, he travailed in pain, whilst
he held Him, and was straitened until He vomited Him up. Wherefore
saith the Apostle, "Having loosed the pains of death." (Acts xi. 24.)
For never woman labouring of child was so full of anguish as he was
torn and racked in sunder, while he held the Body of the Lord. And
that which happened to the Babylonian dragon, when, having taken the
food it burst asunder in the midst, [126] this also happened unto him.
For Christ came not forth again by the mouth of death, but having
burst asunder and ripped up in the very midst, the belly of the
dragon, thus from His secret chambers (Ps. xix. 5.) right gloriously
He issued forth and flung abroad His beams not to this heaven alone,
but to the very throne most high. For even thither did He carry it up.

This Body hath He given to us both to hold and to eat; a thing
appropriate to intense love. For those whom we kiss vehemently, we
oft-times even bite with our teeth. Wherefore also Job, indicating the
love of his servants towards him, said, that they ofttimes, out of
their great affection towards him, said, "Oh! that we were filled with
his flesh!" (Job xxxi. 31.) Even so Christ hath given to us to be
filled with His flesh, drawing us on to greater love.

[8.] Let us draw nigh to Him then with fervency and with inflamed
love, that we may not have to endure punishment. For in proportion to
the greatness of the benefits bestowed on us, so much the more
exceedingly are we chastised when we show ourselves unworthy of the
bountifulness. This Body, even lying in a manger, Magi reverenced.
Yea, men profane and barbarous, leaving their country and their home,
both set out on a long journey, and when they came, with fear and
great trembling worshipped Him. Let us, then, at least imitate those
Barbarians, we who are citizens of heaven. For they indeed when they
saw Him but in a manger, and in a hut, and no such thing was in sight
as thou beholdest now, drew nigh with great awe; but thou beholdest
Him not in the manger but on the altar, not a woman holding Him in her
arms, but the priest standing by, and the Spirit with exceeding bounty
hovering over the gifts set before us. Thou dost not see merely this
Body itself as they did, but thou knowest also Its power, and the
whole economy, and art ignorant of none of the holy things which are
brought to pass by It, having been exactly initiated into all.

Let us therefore rouse ourselves up and be filled with horror, and let
us show forth a reverence far beyond that of those Barbarians; that we
may not by random and careless approaches heap fire upon our own
heads. But these things I say, not to keep us from approaching, but
to keep us from approaching without consideration. For as the
approaching at random is dangerous, so the not communicating in those
mystical suppers is famine and death. For this Table is the sinews of
our soul, the bond of our mind, the foundation of our confidence, our
hope, our salvation, our light, our life. When with this sacrifice we
depart into the outer world, with much confidence we shall tread the
sacred threshold, fenced round on every side as with a kind of golden
armor.

And why speak I of the world to come? Since here this mystery makes
earth become to thee a heaven. Open only for once the gates of heaven
and look in; nay, rather not of heaven, but of the heaven of heavens;
and then thou wilt behold what I have been speaking of. For what is
there most precious of all, this will I show thee lying upon the
earth. For as in royal palaces, what is most glorious of all is not
walls, nor golden roofs, but the person of the king sitting on the
throne; so likewise in heaven the Body of the King. But this, thou art
now permitted to see upon earth. For it is not angels, nor archangels,
nor heavens and heavens of heavens, that I show thee, but the very
Lord and Owner of these. Perceivest thou how that which is more
precious than all things is seen by thee on earth; and not seen only,
but also touched; and not only touched, but likewise eaten; and after
receiving It thou goest home?

Make thy soul clean then, prepare thy mind for the reception of these
mysteries. For if thou wert entrusted to carry a king's child with the
robes, the purple, and the diadem, thou wouldest cast away all things
which are upon the earth. But now that it is no child of man how royal
soever, but the only-begotten Son of God Himself, Whom thou
receivedst; dost thou not thrill with awe, tell me, and cast away all
the love of all worldly things, and have no bravery but that wherewith
to adorn thyself? or dost thou still look towards earth, and love
money, and pant after gold? What pardon then canst thou have? what
excuse? Knowest thou not that all this worldly luxury is loathsome to
thy Lord? Was it not for this that on His birth He was laid in a
manger, and took to Himself a mother of low estate? Did He not for
this say to him that was looking after gain, "But the Son of Man hath
not where to lay His head?" (St. Matt. viii. 20.)

And what did the disciples? Did they not observe the same law, being
taken to houses of the poor and lodged, one with a tanner, another
with a tent-maker, and with the seller of purple? For they inquired
not after the splendor of the house, but for the virtues of men's
souls.

These therefore let us also emulate, hastening by the beauty of
pillars and of marbles, and seeking the mansions which are above; and
let us tread under foot all the pride here below with all love of
money, and acquire a lofty mind. For if we be sober-minded, not even
this whole world is worthy of us, much less porticoes and arcades.
Wherefore, I beseech you, let us adorn our souls, let us fit up this
house which we are also to have with us when we depart; that we may
attain even to the eternal blessings, through the grace and mercy, &c.

Footnotes

[116] anthropinon.
[117] adelphoi, rec. text agapetoi, [which is well sustained. C.]
[118] "When we had fallen away, Thou didst raise us again, and didst
not cease doing all things, until Thou hadst brought us up to Heaven,
and given unto us freely Thy future Kingdom." Liturgy of St.
Chrysostom. Ed. Savile. vi. 996. "When we had fallen from our eternal
life and were exiles from the Paradise of delight: Thou didst not cast
us off to the end, but did, visit us continually," &c. Lit. of St.
Basil, t. ii. 677: and so in all the old Liturgies, vid. Brett's
Collection.
[119] Cf. Lev. ii. 13; Numbers xviii. 19; 2 Chron. xiii. 5. Theodoret
on the latter place says, "By a covenant of salt for ever, he
expresses the stability of the Kingdom, since even Barbarians
oftentimes upon eating with their enemies keep the peace entire,
remembering the salt thereof."
[120] ho gar thuei. rec. text all hoti ha thuei. [which is correct.
C.]
[121] parazeloumen.
[122] parezelosan.
[123] "This Table is not, saith Chrysostom, for chattering jays, but
for eagles, who fly thither where the dead body lieth." Hom. Of the
worthy receiving of the Sacrament, &c. This interpretation seems to be
generally recognised by the Fathers, See S. Iren. iv. 14; Orig. on S.
Matt. §. 47; S. Ambr. on S. Luke xvii. 7. "The souls of the righteous
are compared unto eagles, because they seek what is on high, leave the
low places, are accounted to lead a long life. Wherefore also David
saith to his own soul, Thy youth shall be renewed as of an eagle. [Ps.
ciii. 5.] If then we have come to know what the eagles are, we can no
longer doubt about the Body; especially if we recollect that Body
which Joseph once received from Pilate. Seem they not unto thee as
eagles around a Body, I mean Mary the wife of Cleopas, and Mary
Magdelene and Mary the Mother of the Lord, and the gathering of the
Apostles around the Lord's entombing? Doth it not seem to thee as
eagles around a body, when the Son of Man shall come with the mystical
clouds, and every eye shall see Him, and they also which pierced Him?
"There is also the Body concerning which it was said, My Flesh is meat
indeed, and My Blood is drink indeed. Around this Body are certain
eagles, which hover over It with spiritual wings. They are also eagles
round the Body, which believe the Jesus is come in the Flesh: since
every spirit which confesseth that Jesus Christ is come in the flesh,
is of God. Wheresoever then faith is, there is the Sacrament, there
the resting place of holiness. Again, this Body is the Church, wherein
by the grace of Baptism we are renovated in spirit, and whatever tends
to decay through old age is refreshed, for ages of new life." Comp.
also Theodoret on Providence Orat. 5. t. iv. 550. Ed. Schultze; S.
Jerome, Ep. xlvi. 11; S. Aug. Quæst. Evangel. 1. 42.
[124] hapsides; originally "arches," afterwards "the vaults of the
sanctuary or choir in a church."
[125] apheithesan, ms. Reg. Bened. anistesan.
[126] Bel and the Dragon, v. 27.

Homily XXV.

1 Cor. x. 25

Whatsoever is sold in the shambles, eat, asking no question for
conscience sake.

Having said that "they could not drink the cup of the Lord and the cup
of the devils," and having once for all led them away from those
tables, by Jewish examples, by human reasonings, by the tremendous
Mysteries, by the rites solemnized among the idols [127] ; and having
filled them with great fear; that he might not by this fear drive
again to another extreme, and they be forced, exercising a greater
scrupulosity than was necessary, to feel alarm, lest possibly even
without their knowledge there might come in some such thing either
from the market or from some other quarter; to release them from this
strait, he saith, "Whatsoever is sold in the shambles, eat, asking no
question." "For," saith he, "if thou eat in ignorance and not
knowingly, thou art not subject to the punishment: it being
thenceforth a matter not of greediness, but of ignorance."

Nor doth he free the man only from this anxiety, but also from
another, establishing them in thorough security and liberty. For he
doth not even suffer them to "question;" i.e., to search and enquire,
whether it be an idol-sacrifice or no such thing; but simply to eat
every thing which comes from the market, not even acquainting one's
self with so much as this, what it is that is set before us. So that
even he that eateth, if in ignorance, may be rid of anxiety. For such
is the nature of those things which are not in their essence evil, but
through the man's intention make him unclean. Wherefore he saith,
"asking no question."

Ver. 26. "For to the Lord belongeth the earth and the fulness
thereof." Not to the devils. Now if the earth and the fruits and the
beasts be all His, nothing is unclean: but it becomes unclean
otherwise, from our intention and our disobedience. Wherefore he not
only gave permission, but also,

Ver. 27. "If one of them that believe not biddeth you," saith he, "to
a feast, and you are disposed to go; whatsoever is set before you,
eat, asking no question for conscience sake."

See again his moderation. For he did not command and make a law that
they should withdraw themselves, yet neither did he forbid it. And
again, should they depart, he frees them from all suspicion. Now what
may be the account of this? That so great curiousness might not seem
to arise from any fear and cowardice. For he who makes scrupulous
enquiry doth so as being in dread: but he who, on hearing the fact,
abstains, abstains as out of contempt and hatred and aversion.
Wherefore Paul, purposing to establish both points, saith, "Whatsoever
is set before you, eat."

Ver. 28. "But if any man say unto you, This hath been offered in
sacrifice unto idols; eat not, for his sake that showed it."

Thus it is not at all for any power that they have but as accursed,
that he bids abstain from them. Neither then, as though they could
injure you, fly from them, (for they have no strength;) nor yet,
because they have no strength, indifferently partake: for it is the
table of beings hostile and degraded. Wherefore he said, "eat not for
his sake that showed it, and for conscience sake. For the earth is the
Lord's and the fulness thereof." [128]

Seest thou how both when he bids them eat and when they must abstain,
he brings forward the same testimony? "For I do not forbid," saith he,
"for this cause as though they belonged to others: ("for the earth is
the Lord's:") but for the reason I mentioned, for conscience sake;
i.e., that it may not be injured." Ought one therefore to inquire
scrupulously? "Nay" saith he "for I said not thy conscience, but his.
For I have already said, `for his sake that showed it.'" And again, v.
29, "Conscience, I say, not thine own, but the other's."

[2.] But perhaps some one may say, "The brethren indeed, as is
natural, thou sparest, and dost not suffer us to taste for their
sakes, lest their conscience being weak might be emboldened to eat the
idol sacrifices. But if it be some heathen, what is this man to thee?
Was it not thine own word, `What have I to do with judging them that
are without?' (1 Cor. v. 12.)Wherefore then dost thou on the
contrary care for them?" "Not for him is my care," he replies, "but in
this case also for thee." To which effect also he adds,

"For why is my liberty judged by another conscience?" meaning by
"liberty," that which is left without caution or prohibition. For this
is liberty, freed from Jewish bondage. And what he means is this: "God
hath made me free and above all reach of injury, but the Gentile
knoweth not how to judge of my rule of life, nor to see into the
liberality of my Master, but will condemn and say to himself,
`Christianity is a fable; they abstain from the idols, they shun
demons, and yet cleave to the things offered to them: great is their
gluttony.'" "And what then?" it may be said. "What harm is it to us,
should he judge us unfairly?" But how much better to give him no room
to judge at all! For if thou abstain, he will not even say this.
"How," say you, "will he not say it? For when he seeth me not making
these inquiries, either in the shambles or in the banquet; what should
hinder him from using this language and condemning me, as one who
partakes without discrimination?" It is not so at all. For thou
partakest, not as of idol-sacrifices, but as of things clean. And if
thou makest no nice enquiry, it is that thou mayest signify that thou
fearest not the things set before thee; this being the reason why,
whether thou enterest a house of Gentiles or goest into the market, I
suffer thee not to ask questions; viz. lest thou become timid [129]
and perplexed, [130] and occasion thyself needless trouble.

Ver. 30. "If I by grace partake, why am I evil spoken of for that for
which I give thanks?" "Of what dost thou `by grace partake?' tell me."
Of the gifts of God. For His grace is so great, as to render my soul
unstained and above all pollution. For as the sun sending down his
beams upon many spots of pollution, withdraws them again pure; so
likewise and much more, we, living in the midst of the world remain
pure, if we will, by how much the power we have is even greater than
his. "Why then abstain?" say you. Not as though I should become
unclean, far from it; but for my brother's sake, and that I may not
become a partaker with devils, and that I may not be judged by the
unbeliever. For in this case it is no longer now the nature of the
thing, but the disobedience and the friendship with devils which
maketh me unclean, and the purpose of heart worketh the pollution.

But what is, "why am I evil spoken of for that for which I give
thanks? "I, for my part," saith he, "give thanks to God that He hath
thus set me on high, and above the low estate of the Jews, so that
from no quarter am I injured. But the Gentiles not knowing my high
rule of life will suspect the contrary, and will say, `Here are
Christians indulging a taste for our customs; they are a kind of
hypocrites, abusing the demons and loathing them, yet running to their
tables; than which what can be more senseless? We conclude that not
for truth's sake, but through ambition and love of power they have
betaken themselves to this doctrine.' What folly then would it be that
in respect of those things whereby I have been so benefited as even to
give solemn thanks, in respect of these I should become the cause of
evil-speaking?" "But these things, even as it is," say you, "will the
Gentile allege, when he seeth me not making enquiry." In no wise. For
all things are not full of idol-sacrifices so that he should suspect
this: nor dost thou thyself taste of them as idol-sacrifices. But not
then scrupulous overmuch, nor again, on the other hand, when any say
that it is an idol-sacrifice, do thou partake. For Christ gave thee
grace and set thee on high and above all injury from that quarter, not
that thou mightest be evil spoken of, nor that the circumstance which
hath been such a gain to thee as to be matter of special thanksgiving,
should so injure others as to make them even blaspheme. "Nay, why,"
saith he, "do I not say to the Gentile, `I eat, I am no wise injured,
and I do not this as one in friendship with the demons'?" Because thou
canst not persuade him, even though thou shouldst say it ten thousand
times: weak as he is and hostile. For if thy brother hath not yet been
persuaded by thee, much less the enemy and the Gentile. If he is
possessed by his consciousness of the idol-sacrifice, much more the
unbeliever. And besides, what occasion have we for so great trouble?

"What then? whereas we have known Christ and give thanks, while they
blaspheme, shall we therefore abandon this custom also?" Far from it.
For the thing is not the same. For in the one case, great is our gain
from bearing the reproach; but in the other, there will be no
advantage. Wherefore also he said before, "for neither if we eat, are
we the better; nor if we eat not, are we the worse." (c. viii. 8.) And
besides this too he showed that the thing was to be avoided, so that
even on another ground ought they to be abstained from, not on this
account only but also for the other reasons which he assigned.

[3.] Ver. 31. "Whether therefore ye eat, or drink, or whatsoever ye
do, do all to the glory of God."

Perceivest thou how from the subject before him, he carried out the
exhortation to what was general, giving us one, the most excellent of
all aims, that God in all things should be glorified?

Ver. 32. "Give no occasion of stumbling, either to Jews, or to Greeks,
or to the Church of God:" i.e., give no handle to anyone: since in the
case supposed, both thy brother is offended, and the Jew will the more
hate and condemn thee, and the Gentile in like manner deride thee even
as a gluttonous man and a hypocrite.

Not only, however, should the brethren receive no hurt from us, but to
the utmost of our power not even those that are without. For if we are
"light," and "leaven," and "luminaries," and "salt," we ought to
enlighten, not to darken; to bind, not to loosen; to draw to ourselves
the unbelievers, not to drive them away. Why then puttest thou to
flight those whom thou oughtest to draw to thee? Since even Gentiles
are hurt, when they see us reverting to such things: for they know not
our mind nor that our soul hath come to be above all pollution of
sense. And the Jews too, and the weaker brethren, will suffer the
same.

Seest thou how many reasons he hath assigned for which we ought to
abstain from the idol-sacrifices? Because of their unprofitableness,
because of their needlessness, because of the injury to our brother,
because of the evil-speaking of the Jew, because of the reviling of
the Gentile, because we ought not to be partakers with demons, because
the thing is a kind of idolatry.

Further, because he had said, "give no occasion of stumbling," and he
made them responsible for the injury done, both to the Gentiles and to
the Jews; and the saying was grievous; see how he renders it
acceptable and light, putting himself forward, and saying,

Ver. 33. "Even as I also please all men in all things, not seeking
mine own profit, but the profit of the many, that they may be saved."

Chap. xi. ver. 1. "Be ye imitators of me, even as I also am of
Christ."

This is a rule of the most perfect Christianity, this is a landmark
exactly laid down, this is the point that stands highest of all; viz.
the seeking those things which are for the common profit: which also
Paul himself declared, by adding, "even as I also am of Christ." For
nothing can so make a man an imitator of Christ as caring for his
neighbors. Nay, though thou shouldest fast, though thou shouldest lie
upon the ground, and even strangle thyself, but take no thought for
thy neighbor; thou hast wrought nothing great, but still standest far
from this Image, while so doing. However, in the case before us, even
the very thing itself is naturally useful, viz; the abstaining from
idol-sacrifices. But "I," saith he, "have done many of those things
which were unprofitable also: e.g., when I used circumcision, when I
offered sacrifice; for these, were any one to examine them in
themselves, rather destroy those that follow after them and cause them
to fall from salvation: nevertheless, I submitted even to these on
account of the advantage therefrom: but here is no such thing. For in
that case, except there accrue a certain benefit and except they be
done for others' sake, then the thing becomes injurious: but in this,
though there be none made to stumble, even so ought one to abstain
from the things forbidden.

But not only to things hurtful have I submitted, but also to things
toilsome. For, "I robbed other Churches," saith he, "taking wages of
them; (2 Cor. xi. 8.) and when it was lawful to eat and not to work, I
sought not this, but chose to perish of hunger rather than offend
another." This is why he says, "I please all men in all things."
"Though it be against the law, though it be laborious and hazardous,
which is to be done, I endure all for the profit of others. So then,
being above all in perfection, he became beneath all in
condescension."

[4.] For no virtuous action can be very exalted, when it doth not
distribute its benefit to others also: as is shown by him who brought
the one talent safe, and was cut in sunder because he had not made
more of it. And thou then, brother, though thou shouldest remain
without food, though thou shouldest sleep upon the ground, though thou
shouldest eat ashes and be ever wailing, and do good to no other; thou
wilt do no great work. For so also those great and noble persons who
were in the beginning made this their chiefest care: examine
accurately their life, and thou wilt see clearly that none of them
ever looked to his own things, but each one to the things of his
neighbor, whence also they shone the brighter. For so Moses (to
mention him first) wrought many and great wonders and signs; but
nothing made him so great as that blessed voice which he uttered unto
God, saying, "If Thou wilt forgive their sin," forgive; "but if not,
blot me also out." (Exod. xxxii. 32.) Such too was David: wherefore
also he said, "I the shepherd have sinned, and I have done wickedly,
but these, the flock, what have they done? Let Thine hand be upon me
and upon my father's house." (2 Sam. xxiv. 17.) So likewise Abraham
sought not his own profit, but the profit of many. Wherefore he both
exposed himself to dangers and besought God for those who in no wise
belonged to him.

Well: these indeed so became glorious. But as for those who sought
their own, consider what harm too they received. The nephew, for
instance, of the last mentioned, because he listened to the saying,
"If thou wilt go to the right, I will go to the left;" (Gen. xiii. 9.)
and accepting the choice, sought his own profit, did not even find his
own: but this region was burned up, while that remained untouched.
Jonah again, not seeking the profit of many, but his own, was in
danger even of perishing: and while the city stood fast, he himself
was tossed about and overwhelmed in the sea. But when he sought the
profit of many, then he also found his own. So likewise Jacob among
the flocks, not seeking his own gain, had exceeding riches for his
portion. And Joseph also, seeking the profit of his brethren, found
his own. At least, being sent by his father, (Gen. xxxvii. 14.) he
said not, "What is this? Hast thou not heard that for a vision and
certain dreams they even attempted to tear me in pieces, and I was
held responsible for my dreams, and suffer punishment for being
beloved of thee? What then will they not do when they get me in the
midst of them?" He said none of these things, he thought not of them,
but prefers the care of his brethren above all. Therefore he enjoyed
also all the good things which followed, which both made him very
brilliant and declared him glorious. Thus also Moses,--for nothing
hinders that we should a second time make mention of him, and behold
how he overlooked his own things and sought the things of others:--I
say this Moses, being conversant in a king's court, because he
"counted the reproach of Christ (Heb. xi. 26.) greater riches than the
treasures of Egypt;" and having cast them even all out of his hands,
became a partaker of the afflictions of the Hebrews;--so far from
being himself enslaved, he liberated them also from bondage.

Well: these surely are great things and worthy of an angelical life.
But the conduct of Paul far exceeds this. For all the rest leaving
their own blessings chose to be partakers in the afflictions of
others: but Paul did a thing much greater. For it was not that he
consented to be a partaker in others' misfortunes, but he chose
himself to be at all extremities that other men might enjoy blessings.
Now it is not the same for one who lives in luxury to cast away his
luxury and suffer adversity, as for one himself alone suffering
adversity, to cause others to be in security and honor. For in the
former case, though it be a great thing to exchange prosperity for
affliction for your neighbor's sake, nevertheless it brings some
consolation to have partakers in the misfortune. But consenting to be
himself alone in the distress that others may enjoy their good
things,--this belongs to a much more energetic soul, and to Paul's own
spirit.

And not by this only, but by another and greater excellency doth he
surpass all those before mentioned. That is, Abraham and all the rest
exposed themselves to dangers in the present life, and all these were
but asking for this kind of death once for all: but Paul prayed (Rom.
ix. 3.) that he might fall from the glory of the world to come for the
sake of others' salvation. [131]

I may mention also a third point of superiority. And what is this?
That some of those, though they interceded for the persons who
conspired against them, nevertheless it was for those with whose
guidance they had been entrusted: and the same thing happened as if
one should stand up for a wild and lawless son, but still a son:
whereas Paul wished to be accursed in the stead of those with whose
guardianship he was not entrusted. For to the Gentiles was he sent.
Dost thou perceive the greatness of his soul and the loftiness of his
spirit, transcending the very heaven? This man do thou emulate: but if
thou canst not, at least follow those who shone in the old covenant.
For thus shalt thou find thine own profit, if thou seekest that of thy
neighbor. Wherefore when thou feelest backward to care for thy
brother, considering that no otherwise canst thou be saved, at least
for thine own sake stand thou up for him and his interests.

[5.] And although what hath been said is sufficient to convince thee
that no otherwise is it possible to secure our own benefit: yet if
thou wouldst also assure thyself of it by the examples of common life,
conceive a fire happening any where to be kindled in a house, and then
some of the neighbors with a view to their own interest refusing to
confront the danger but shutting themselves up and remaining at home,
in fear lest some one find his way in and purloin some part of the
household goods; how great punishment will they endure? Since the fire
will come on and burn down likewise all that is theirs; and because
they looked not to the profit of their neighbor, they lose even their
own besides. For so God, willing to bind us all to each other, hath
imposed upon things such a necessity, that in the profit of one
neighbor that of the other is bound up; and the whole world is thus
constituted. And therefore in a vessel too, if a storm come on, and
the steersman, leaving the profit of the many, should seek his own
only, he will quickly sink both himself and them. And of each several
art too we may say that should it look to its own profit only, life
could never stand, nor even the art itself which so seeketh its own.
Therefore the husbandman sows not so much corn only as is sufficient
for himself, since he would long ago have famished both himself and
others; but seeks the profit of the many: and the soldier takes the
field against dangers, not that he may save himself, but that he may
also place his cities in security: and the merchant brings not home so
much as may be sufficient for himself alone, but for many others also.

Now if any say, "each man doeth this, not looking to my interest, but
his own, for he engages in all these things to obtain for himself
money and glory and security, so that in seeking my profit he seeks
his own:" this also do I say and long since wished to hear from you,
and for this have I framed all my discourse; viz. to signify that thy
neighbor then seeks his own profit, when he looks to thine. For since
men would no otherwise make up their mind to seek the things of their
neighbor, except they were reduced to this necessity; therefore God
hath thus joined things together, and suffers them not to arrive at
their own profit except they first travel through the profit of
others.

Well then, this is natural to man, thus to follow after his neighbors'
advantage; but one ought to be persuaded not from this reason, but
from what pleases God. For it is not possible to be saved, wanting
this; but though thou shouldest exercise the highest perfection of the
work and neglect others who are perishing, thou wilt gain no
confidence towards God. Whence is this evident? From what the blessed
Paul declared. "For if I bestow my goods to feed the poor, and give my
body to be burned, and have not love, it profiteth me nothing," (1
Cor. xiii. 3.) saith he. Seeth thou how much Paul requireth of us? And
yet he that bestowed his goods to feed the poor, sought not his own
good, but that of his neighbor. But this alone is not enough, he
saith. For he would have it done with sincerity and much sympathy. For
therefore also God made it a law that he might bring us into the bond
of love. When therefore He demands so large a measure, and we do not
render even that which is less, of what indulgence shall we be worthy?
[132]

"And how," saith one, "did God say to Lot by the Angels, `Escape for
thy life?'" (Gen. xix. 17.) Say, when, and why. When the punishment
was brought near, not when there was an opportunity of correction but
when they were condemned and incurably diseased, and old and young had
rushed into the same passions, and henceforth they must needs be
burned up, and in that day when the thunderbolts were about to be
launched. And besides, this was not spoken of vice and virtue but of
the chastisement inflicted by God. For what was he to do, tell me? Sit
still and await the punishment, and without at all profiting them, be
burned up? Nay, this were the extremest folly.

For I do not affirm this, that one ought to bring chastisement on
one's self without discrimination and at random, apart from the will
of God. But when a man tarries long in sin, then I bid thee push
thyself forward and correct him: if thou wilt, for thy neighbor's
sake: but if not, at least for thine own profit. It is true, the first
is the better course: but if thou reachest not yet unto that height,
do it even for this. And let no man seek his own that he may find his
own; and bearing in mind that neither voluntary poverty nor martyrdom,
nor any other thing, can testify in our favor, unless we have the
crowning virtue of love; let us preserve this beyond the rest, that
through it we may also obtain all other, both present and promised
blessings; at which may we all arrive through the grace and mercy of
our Lord Jesus Christ; Whom be the glory world without end. Amen.

Footnotes

[127] Savile conj. eidoleiois, "in the idol Temples:" but eidolois is
the actual reading.
[128] [The latest editions omit this clause as unsustained by ms.
authority and needless to the argument. C.]
[129] psophodees.
[130] linoplex.
[131] [But the Apostle did not say absolutely "I wish," but "I could
wish" or pray. The difference is great. C.]
[132] [This passage and others like it show, as Neander says, that
while Chrysostom was enthusiastically alive to the ideal of holy
temper and holy living in Monachism, yet he was too deeply penetrated
by the essence of the Gospel not to be aware that this indeed should
pervade all the relations of life. C.]

Homily XXVI.

1 Cor. xi. 2

Now I praise you that ye remember me in all things, and hold fast the
traditions, even as I delivered them to you.

Having completed the discourse concerning the idol-sacrifices as
became him, and having rendered it most perfect in all respects, he
proceeds to another thing, which also itself was a complaint, but not
so great a one. For that which I said before, this do I also now say,
that he doth not set down all the heavy accusations continuously, but
after disposing them in due order, he inserts among them the lighter
matters, mitigating what the readers would else feel offensive in his
discourse on account of his continually reproving.

Wherefore also he set the most serious of all last, that relating to
the resurrection. But for the present he goes to another, a lighter
thing, saying, "Now I praise you that ye remember me in all things."
Thus when the offence is admitted, he both accuses vehemently and
threatens: but when it is questioned, he first proves it and then
rebukes. And what was admitted, he aggravates: but what was likely to
be disputed, he shows to be admitted. Their fornication, for instance,
was a thing admitted. Wherefore there was no need to show that there
was an offence; but in that case he proved the magnitude of the
transgression, and conducted his discourse by way of comparison.
Again, their going to law before aliens was an offence, but not so
great a one. Wherefore he considered by the way, and proved it. The
matter of the idol-sacrifices again was questioned. It was however, a
most serious evil. Wherefore he both shows it to be an offence, and
amplifies it by his discourse. But when he doeth this, he not only
withdraws them from the several crimes, but invites them also to their
contraries. Thus he said not only that one must not commit
fornication, but likewise that one ought to exhibit great holiness.
Wherefore he added, "Therefore glorify God in your body, and in your
spirit." (c. vi. 20.) And having said again that one ought not to be
wise with the wisdom that is without, he is not content with this, but
bids him also to "become a fool." (c. iii. 18.) And where he advises
them not to go to law before them that are without, and to do no
wrong; he goeth further, and takes away even the very going to law,
and counsels them not only to do no wrong, but even to suffer wrong.
(c. vi. 7, 8.)

And discoursing concerning the idol-sacrifices, he said not that one
ought to abstain from things forbidden only, but also from things
permitted when offence is given: and not only not to hurt the
brethren, but not even Greeks, nor Jews. Thus, "give no occasion of
stumbling," saith he, "either to Jews, or to Greeks, or to the Church
of God." (c. x. 32.)

[2.] Having finished therefore all the discourses concerning all these
things, he next proceeds also to another accusation. And what was
this? Their women used both to pray and prophesy unveiled and with
their head bare, (for then women also used to prophesy;) but the men
went so far as to wear long hair as having spent their time in
philosophy [133] , and covered their heads when praying and
prophesying, each of which was a Grecian custom. Since then he had
already admonished them concerning these things when present, and some
perhaps listened to him and others disobeyed; therefore in his letter
also again, he foments the place, like a physician, by his mode of
addressing them, and so corrects the offence. For that he had
heretofore admonished them in person is evident from what he begins
with. Why else, having said nothing of this matter any where in the
Epistle before, but passing on from other accusations, doth he
straightway say, "Now I praise you that ye remember me in all things,
and hold fast the traditions, even as I delivered them to you?"

Thou seest that some obeyed, whom he praises; and others disobeyed,
whom he corrects by what comes afterwards, saying, "Now if any man
seem to be contentious, we have no such custom." (ver. 16.) For if
after some had done well but others disobeyed, he had included all in
his accusation, he would both have made the one sort bolder, and have
caused the others to become more remiss; whereas now by praising and
approving the one, and rebuking the other, he both refreshes the one
more effectually, and causes the other to shrink before him. For the
accusation even by itself was such as might well wound them; but now
that it takes place in contrast with others who have done well and are
praised, it comes with a sharper sting. However, for the present he
begins not with accusation, but with encomiums and great encomiums,
saying, "Now I praise you that ye remember me in all things." For such
is the character of Paul; though it be but for small matters he weaves
a web of high praise; nor is it for flattery that he doth so: far from
it; how could he so act to whom neither money was desirable, nor
glory, nor any other such thing? but for their salvation he orders all
his proceedings. And this is why he amplifies the encomium, saying,
"Now I praise you that ye remember me in all things."

All what things? For hitherto his discourse was only concerning their
not wearing long hair and not covering their heads; but, as I said, he
is very bountiful in his praises, rendering them more forward.
Wherefore he saith,

"That ye remember me in all things, and hold fast the traditions, even
as I delivered them to you." It appears then that he used at that time
to deliver many things also not in writing, which he shows too in many
other places. But at that time he only delivered them, whereas now he
adds an explanation of their reason: thus both rendering the one sort,
the obedient, more steadfast, and pulling down the others' pride, who
oppose themselves. Further, he doth not say, "ye have obeyed, whilst
others disobeyed," but without exciting suspicion, intimates it by his
mode of teaching in what follows, where he saith,

Ver. 3. "But I would have ye know, that the head of every man is
Christ; and the head of every woman is the man; and the head of Christ
is God."

This is his account of the reason of the thing, and he states it to
make the weaker more attentive. He indeed that is faithful, as he
ought to be, and steadfast, doth not require any reason or cause of
those things which are commanded him, but is content with the
ordinance [134] alone. But he that is weaker, when he also learns the
cause, then both retains what is said with more care and obeys with
much readiness.

Wherefore neither did he state the cause until he saw the commandment
transgressed. What then is the cause? "The head of every man is
Christ." Is He then Head of the Gentile also? In no wise. For if "we
are the Body of Christ, and severally members thereof," (c. xii. 27.)
and in this way He is our head, He cannot be the head of them who are
not in the Body and rank not among the members. So that when he says,
"of every man," one must understand it of the believer. Perceivest
thou how every where he appeals to the hearer's shame by arguing from
on high? Thus both when he was discoursing on love, and when on
humility, and when on alms-giving, it was from thence that he drew his
examples.

[3.] "But the head of the woman is the man; and the head of Christ is
God." Here the heretics rush upon us with a certain declaration of
inferiority, which out of these words they contrive against the Son.
But they stumble against themselves. For if "the man be the head of
the woman," and the head be of the same substance with the body, and
"the head of Christ is God," the Son is of the same substance with the
Father. "Nay," say they, "it is not His being of another substance
which we intend to show from hence, but that He is under subjection."
What then are we to say to this? In the first place, when any thing
lowly is said of him conjoined as He is with the Flesh, there is no
disparagement of the Godhead in what is said, the Economy admitting
the expression. However, tell me how thou intendest to prove this from
the passage? "Why, as the man governs the wife, saith he, "so also the
Father, Christ." Therefore also as Christ governs the man, so likewise
the Father, the Son. "For the head of every man," we read, "is
Christ." And who could ever admit this? For if the superiority of the
Son compared with us, be the measure of the Father's compared with the
Son, consider to what meanness thou wilt bring Him. So that we must
not try [135] all things by like measure in respect of ourselves and
of God, though the language used concerning them be similar; but we
must assign to God a certain appropriate excellency, and so great as
belongs to God. For should they not grant this, many absurdities will
follow. As thus; "the head of Christ is God:" and, "Christ is the head
of the man, and he of the woman." Therefore if we choose to take the
term, "head," in the like sense in all the clauses, the Son will be as
far removed from the Father as we are from Him. Nay, and the woman
will be as far removed from us as we are from the Word of God. And
what the Son is to the Father, this both we are to the Son and the
woman again to the man. And who will endure this?

But dost thou understand the term "head" differently in the case of
the man and the woman, from what thou dost in the case of Christ?
Therefore in the case of the Father and the Son, must we understand it
differently also. "How understand it differently?" saith the objector.
According to the occasion [136] . For had Paul meant to speak of rule
and subjection, as thou sayest, he would not have brought forward the
instance of a wife, but rather of a slave and a master. For what if
the wife be under subjection to us? it is as a wife, as free, as equal
in honor. And the Son also, though He did become obedient to the
Father, it was as the Son of God, it was as God. For as the obedience
of the Son to the Father is greater than we find in men towards the
authors of their being, so also His liberty is greater. Since it will
not of course be said that the circumstances of the Son's relation to
the Father are greater and more intimate than among men, and of the
Father's to the Son, less. For if we admire the Son that He was
obedient so as to come even unto death, and the death of the cross,
and reckon this the great wonder concerning Him; we ought to admire
the Father also, that He begat such a son, not as a slave under
command, but as free, yielding obedience and giving counsel. For the
counsellor is no slave. But again, when thou hearest of a counsellor,
do not understand it as though the Father were in need, but that the
Son hath the same honor with Him that begat Him. Do not therefore
strain the example of the man and the woman to all particulars.

For with us indeed the woman is reasonably subjected to the man: since
equality of honor causeth contention. And not for this cause only, but
by reason also of the deceit (1 Tim. ii. 14.) which happened in the
beginning. Wherefore you see, she was not subjected as soon as she was
made; nor, when He brought her to the man, did either she hear any
such thing from God, nor did the man say any such word to her: he said
indeed that she was "bone of his bone, and flesh of his flesh:" (Gen.
ii. 23.) but of rule or subjection he no where made mention unto her.
But when she made an ill use of her privilege and she who had been
made a helper was found to be an ensnarer and ruined all, then she is
justly told for the future, "thy turning shall be to thy husband."
(Gen. iii. 16.)

To account for which; it was likely that this sin would have thrown
our race into a state of warfare; (for her having been made out of him
would not have contributed any thing to peace, when this had happened,
nay, rather this very thing would have made the man even the harsher,
that she made as she was out of him should not have spared even him
who was a member of herself:) wherefore God, considering the malice
of the Devil, raised up the bulwark of this word and what enmity was
likely to arise from his evil device, He took away by means of this
sentence and by the desire implanted in us: thus pulling down the
partition-wall, i.e., the resentment caused by that sin of hers. But
in God and in that undefiled Essence, one must not suppose any such
thing.

Do not therefore apply the examples to all, since elsewhere also from
this source many grievous errors will occur. For so in the beginning
of this very Epistle, he said, (1 Cor. iii. 22, 23.) "All are yours,
and ye are Christ's, and Christ is God's." What then? Are all in like
manner ours, as "we are Christ's, and Christ is God's?" In no wise,
but even to the very simple the difference is evident, although the
same expression is used of God, and Christ, and us. And elsewhere also
having called the husband "head of the wife," he added, (Ephes. v.
23.) "Even as Christ is Head and Saviour and Defender of the Church,
so also ought the man to be of his own wife." Are we then to
understand in like manner the saying in the text, both this, and all
that after this is written to the Ephesians concerning this subject?
Far from it. It is impossible. For although the same words are spoken
of God and of men, they do not have the same force in respect to God
and to men, but in one way those must be understood, and in another
these. Not however on the other hand all things diversely: since
contrariwise they will seem to have been introduced at random and in
vain, we reaping no benefit from them. But as we must not receive all
things alike, so neither must we absolutely reject all.

Now that what I say may become clearer, I will endeavor to make it
manifest in an example. Christ is called "the Head of the Church." If
I am to take nothing from what is human in the idea, why, I would
know, is the expression used at all? On the other hand, if I
understand all in that way, extreme absurdity will result. For the
head is of like passions with the body and liable to the same things.
What then ought we to let go, and what to accept? We should let go
these particulars which I have mentioned, but accept the notion of a
perfect union, and the first principle; and not even these ideas
absolutely, but here also we must form a notion, as we may by
ourselves, of that which is too high for us and suitable to the
Godhead: for both the union is surer and the beginning more honorable.

Again, thou hearest the word "Son;" do not thou in this case admit all
particulars; yet neither oughtest thou to reject all: but admitting
whatever is meet for God, e.g. that He is of the same essence, that He
is of God; the things which are incongruous and belong to human
weakness, leave thou upon the earth.

Again, God is called "Light." Shall we then admit all circumstances
which belong to natural light? In no wise. For this light yields to
darkness, and is circumscribed by space, and is moved by another
power, and is overshadowed; none of which it is lawful even to imagine
of That Essence. We will not however reject all things on this
account, but will reap something useful from the example. The
illumination which cometh to us from God, the deliverance from
darkness, this will be what we gather from it.

[4.] Thus much in answer to the heretics: but we must also orderly go
over the whole passage. For perhaps some one might here have doubt
also, questioning with himself, what sort of a crime it was for the
woman to be uncovered, or the man covered? What sort of crime it is,
learn now from hence.

Symbols many and diverse have been given both to man and woman; to him
of rule, to her of subjection: and among them this also, that she
should be covered, while he hath his head bare. If now these be
symbols you see that both err when they disturb the proper order, and
transgress the disposition of God, and their own proper limits, both
the man falling into the woman's inferiority, and the woman rising up
against the man by her outward habiliments.

For if exchange of garments be not lawful, so that neither she should
be clad with a cloak, nor he with a mantle or a veil: ("for the
woman," saith He, "shall not wear that which pertaineth to a man,
neither shall a man put on a woman's garments:") much more is it
unseemly for these (Deut. xxii. 5.) things to be interchanged. For the
former indeed were ordained by men, even although God afterwards
ratified them: but this by nature, I mean the being covered or
uncovered. But when I say Nature, I mean God. For He it is Who created
Nature. When therefore thou overturnest these boundaries, see how
great injuries ensue.

And tell me not this, that the error is but small. For first, it is
great even of itself: being as it is disobedience. Next, though it
were small, it became great because of the greatness of the things
whereof it is a sign. However, that it is a great matter, is evident
from its ministering so effectually to good order among mankind, the
governor and the governed being regularly kept in their several places
by it.

So that he who transgresseth disturbs all things, and betrays the
gifts of God, and casts to the ground the honor bestowed on him from
above; not however the man only, but also the woman. For to her also
it is the greatest of honors to preserve her own rank; as indeed of
disgraces, the behavior of a rebel. Wherefore he laid it down
concerning both, thus saying,

Ver. 4. "Every man praying or prophesying having his head covered,
dishonoreth his head. But every woman praying or prophesying with her
head unveiled dishonoreth her head."

For there were, as I said, both men who prophesied and women who had
this gift at that time, as the daughters of Philip, (Acts xxi. 9.) as
others before them and after them: concerning whom also the prophet
spake of old: "your sons shall prophesy, and your daughters shall see
visions." (Joel ii. 28. Acts ii. 17.)

Well then: the man he compelleth not to be always uncovered, but only
when he prays. "For every man," saith he, "praying or prophesying,
having his head covered, dishonoreth his head." But the woman he
commands to be at all times covered. Wherefore also having said,
"Every woman that prayeth or prophesieth with her head unveiled,
dishonoreth her head," he stayed not at this point only, but also
proceeded to say, "for it is one and the same thing as if she were
shaven." But if to be shaven is always dishonorable, it is plain too
that being uncovered is always a reproach. And not even with this only
was he content, but added again, saying, "The woman ought to have a
sign of authority on her head, because of the angels." He signifies
that not at the time of prayer only but also continually, she ought to
be covered. But with regard to the man, it is no longer about covering
but about wearing long hair, that he so forms his discourse. To be
covered he then only forbids, when a man is praying; but the wearing
long hair he discourages at all times. Wherefore, as touching the
woman, he said, "But if she be not veiled, let her also be shorn;" so
likewise touching the man, "If he have long hair, it is a dishonor
unto him." He said not, "if he be covered" but, "if he have long
hair." Wherefore also he said at the beginning, "Every man praying or
prophesying, having any thing on his head, dishonoreth his head." He
said not, "covered," but "having any thing on his head;" signifying
that even though he pray with the head bare, yet if he have long hair,
he is like to one covered. "For the hair," saith he, "is given for a
covering."

Ver. 6. "But if a woman is not veiled, let her also be shorn: but if
it be a shame for a woman to be shorn or shaven, let her be veiled."

Thus, in the beginning he simply requires that the head be not bare:
but as he proceeds he intimates both the continuance of the rule,
saying, "for it is one and the same thing as if she were shaven," and
the keeping of it with all care and diligence. For he said not merely
covered, but "covered over [137] ," meaning that she be carefully
wrapped up on every side. And by reducing it to an absurdity, he
appeals to their shame, saying by way of severe reprimand, "but if she
be not covered, let her also be shorn." As if he had said, "If thou
cast away the covering appointed by the law of God, cast away likewise
that appointed by nature."

But if any say, "Nay, how can this be a shame to the woman, if she
mount up to the glory of the man?" we might make this answer; "She
doth not mount up, but rather falls from her own proper honor." Since
not to abide within our own limits and the laws ordained of God, but
to go beyond, is not an addition but a diminuation. For as he that
desireth other men's goods and seizeth what is not his own, hath not
gained any thing more, but is diminished, having lost even that which
he had, (which kind of thing also happened in paradise:) so likewise
the woman acquireth not the man's dignity, but loseth even the woman's
decency which she had. And not from hence only is her shame and
reproach, but also on account of her covetousness.

Having taken then what was confessedly shameful, and having said, "but
if it be a shame for a woman to be shorn or shaven," he states in what
follows his own conclusion, saying, "let her be covered." And he said
not, "let her have long hair," but, "let her be covered," ordaining
both these to be one, and establishing them both ways, from what was
customary and from their contraries: in that he both affirms the
covering and the hair to be one, and also that she again who is shaven
is the same with her whose head is bare. "For it is one and the same
thing," saith he, "as if she were shaven." But if any say, "And how is
it one, if this woman have the covering of nature, but the other who
is shaven have not even this?" we answer, that as far as her will
goes, she threw that off likewise by having the head bare. And if it
be not bare of tresses, that is nature's doing, not her own. So that
as she who is shaven hath her head bare, so this woman in like manner.
For this cause He left it to nature to provide her with a covering,
that even of it she might learn this lesson and veil herself.

Then he states also a cause, as one discoursing with those who are
free: a thing which in many places I have remarked. What then is the
cause?

Ver. 7. "For a man indeed ought not to have his head veiled, forasmuch
as he is the image and glory of God."

This is again another cause. "Not only," so he speaks, "because he
hath Christ to be His Head ought he not to cover the head, but because
also he rules over the woman." For the ruler when he comes before the
king ought to have the symbol of his rule. As therefore no ruler
without military girdle and cloak, would venture to appear before him
that hath the diadem: so neither do thou without the symbols of thy
rule, (one of which is the not being covered,) pray before God, lest
thou insult both thyself and Him that hath honored thee.

And the same thing likewise one may say regarding the woman. For to
her also is it a reproach, the not having the symbols of her
subjection. "But the woman is the glory of the man." Therefore the
rule of the man is natural.

[5.] Then, having affirmed his point, he states again other reasons
and causes also, leading thee to the first creation, and saying thus:

Ver. 8. "For the man is not of the woman, but the woman of the man."

But if to be of any one, is a glory to him of whom one is, much more
the being an image of him.

Ver. 9. "For neither was the man created for the woman, but the woman
for the man."

This is again a second superiority, nay, rather also a third, and a
fourth, the first being, that Christ is the head of us, and we of the
woman; a second, that we are the glory of God, but the woman of us; a
third, that we are not of the woman, but she of us; a fourth, that we
are not for her, but she for us.

Ver. 10. "For this cause ought the woman to have a sign of authority
on her head."

"For this cause:" what cause, tell me? "For all these which have been
mentioned," saith he; or rather not for these only, but also "because
of the angels." "For although thou despise thine husband," saith he,
"yet reverence the angels."

It follows that being covered is a mark of subjection and authority.
For it induces her to look down and be ashamed and preserve entire her
proper virtue. For the virtue and honor of the governed is to abide in
his obedience.

Again: the man is not compelled to do this; for he is the image of his
Lord: but the woman is; and that reasonably. Consider then the excess
of the transgression when being honored with so high a prerogative,
thou puttest thyself to shame, seizing the woman's dress. And thou
doest the same as if having received a diadem, thou shouldest cast the
diadem from thy head, and instead of it take a slave's garment.

Ver. 11. "Nevertheless, neither is the man without the woman, nor the
woman without the man, in the Lord."

Thus, because he had given great superiority to the man, having said
that the woman is of him and for him and under him; that he might
neither lift up the men more than was due nor depress the women, see
how he brings in the correction, saying, "Howbeit neither is the man
without the woman, nor the woman without the man, in the Lord."
"Examine not, I pray," saith he, "the first things only, and that
creation. Since if thou enquire into what comes after, each one of the
two is the cause of the other; or rather not even thus each of the
other, but God of all." Wherefore he saith, "neither is the man
without the woman, nor the woman without the man, in the Lord."

Ver. 12. "For as the woman is of the man, so is the man also by the
woman."

He said not, "of the woman," but he repeats the expression, (from v.
7.) "of the man." For still this particular prerogative remains entire
with the man. Yet are not these excellencies the property of the man,
but of God. Wherefore also he adds, "but all things of God." If
therefore all things belong to God, and he commands these things, do
thou obey and gainsay not.

Ver. 13. "Judge ye in yourselves: is it seemly that a woman pray unto
God veiled?" Again he places them as judges of the things said, which
also he did respecting the idol-sacrifices. For as there he saith,
"judge ye what I say:" (c. x. 15.) so here, "judge in yourselves:" and
he hints something more awful here. For he says that the affront here
passes on unto God: although thus indeed he doth not express himself,
but in something of a milder and more enigmatical form of speech: "is
it seemly that a woman pray unto God unveiled?"

Ver. 14. "Doth not even nature itself teach you, that if a man have
long hair, it is a dishonor unto him?"

Ver. 15. "But if a woman have long hair, it is a glory to her; for her
hair is given her for a covering."

His constant practice of stating commonly received reasons he adopts
also in this place, betaking himself to the common custom, and greatly
abashing those who waited to be taught these things from him, which
even from men's ordinary practice they might have learned. For such
things are not unknown even to Barbarians: and see how he every where
deals in piercing expressions: "every man praying having his head
covered dishonoreth his head;" and again, "but if it be a shame for a
woman to be shorn or shaven, let her be veiled:" and here again, "if a
man have long hair, it is a shame unto him; but if a woman have long
hair, it is a glory to her, for her hair is given her for a covering."

"And if it be given her for a covering," say you, "wherefore need she
add another covering?" That not nature only, but also her own will may
have part in her acknowledgment of subjection. For that thou oughtest
to be covered nature herself by anticipation enacted a law. Add now, I
pray, thine own part also, that thou mayest not seem to subvert the
very laws of nature; a proof of most insolent rashness [138] , to
buffet not only with us, but with nature also. This is why God
accusing the Jews said, (Ezek. xvi. 21, 22.) "Thou hast slain thy sons
and thy daughters: this is beyond all thy abominations." [139]

And again, Paul rebuking the unclean among the Romans thus aggravates
the accusation, saying, that their usage was not only against the law
of God, but even against nature. "For they changed the natural use
into that which is against nature." (Rom. i. 26.) For this cause then
here also he employs this argument signifying this very thing, both
that he is not enacting any strange law and that among Gentiles their
inventions would all be reckoned as a kind of novelty against nature.
[140]So also Christ, implying the same, said, "Whatsoever ye would
that men should do to you, do ye also so them;" showing that He is not
introducing any thing new.

Ver. 16. "But if any man seems to be contentious, we have no such
custom, neither the Churches of God."

It is then contentiousness to oppose these things, and not any
exercise of reason. Notwithstanding, even thus it is a measured sort
of rebuke which he adopts, to fill them the more with self-reproach;
which in truth rendered his saying the more severe. "For we," saith
he, "have no such custom," so as to contend and to strive and to
oppose ourselves. And he stopped not even here, but also added,
"neither the Churches of God;" signifying that they resist and oppose
themselves to the whole world by not yielding. However, even if the
Corinthians were then contentious, yet now the whole world hath both
received and kept this law. So great is the power of the Crucified.

[6.] But I fear lest having assumed the dress, yet in their deeds some
of our women should be found immodest and in other ways uncovered. For
therefore also writing to Timothy Paul was not content with these
things, but added others, saying, "that they adorn themselves in
modest apparel, with shamefacedness and sobriety; not with braided
hair, or gold." (1 Tim. ii. 9.) For if one ought not to have the head
bare, but everywhere to carry about the token of authority, much more
is it becoming to exhibit the same in our deeds. Thus at any rate the
former women also used both to call their husbands lords, (1 Pet. iii.
6.) and to yield the precedence to them. "Because they for their
part," you say, "used to love their own wives." I know that as well as
you: I am not ignorant of it. But when we are exhorting thee
concerning thine own duties, let not theirs take all thine attention.
For so, when we exhort children to be obedient to parents, saying,
that it is written, "honor thy father and thy mother," they reply to
us, "mention also what follows, `and ye fathers, provoke not your
children to wrath,'" (Eph. vi. 1-4.) And servants when we tell them
that it is written that they should "obey their masters, and not serve
with eye-service," they also again demand of us what follows, bidding
us also give the same advice to masters. For Paul bade them also, they
saw, "to forbear threatening." But let us not do thus nor enquire into
the things enjoined on others, when we are charged with regard to our
own: for neither will thy obtaining a partner in the charges free thee
from the blame: but look to one thing only, how thou mayest rid
thyself of those charges which lie against thyself. Since Adam also
laid the blame on the woman, and she again on the serpent, but this
did in no wise deliver them. Do not thou, therefore, for thy part, say
this to me now, but be careful with all consideration to render what
thou owest to thy husband: since also when I am discoursing with thy
husband, advising him to love and cherish thee, I suffer him not to
bring forward the law that is appointed for the woman, but I require
of him that which is written for himself. And do thou therefore busy
thyself with those things only which belong to thee, and show thyself
tractable to thy consort. And accordingly if it be really for God's
sake that thou obeyest thy husband, tell me not of the things which
ought to be done by him, but for what things thou hast been made
responsible by the lawgiver, those perform with exactness. For this is
especially to obey God, not to transgress the law even when suffering
things contrary to it. And by the same rule, he that being beloved
loves, is not reckoned to do any great thing. But he that waits upon a
person who hateth him, this above all is the man to receive a crown.
In the same manner then do thou also reckon that if thy husband give
thee disgust, and thou endure it, thou shalt receive a glorious crown:
but if he be gentle and mild, what will there be for God to reward in
thee? And these things I say, not bidding the husbands be harsh; but
persuading the wives to bear even with harshness in their husbands.
Since when each is careful to fulfil his own duty, his neighbor's part
also will quickly follow: as when the wife is prepared to bear even
with rough behavior in the husband, and the husband refrains from
abusing her in her angry mood; then all is a calm and a harbor free
from waves.

[7.] So also was it with those of old time. Each was employed in
fulfilling his own duty, not in exacting that of his neighbor. Thus,
if you mark it, Abraham took his brother's son: his wife found no
fault with him. He commanded her to travel a long journey; she spake
not even against this but followed. Again, after those many miseries
and labors and toils having become lord of all, he yielded the
precedency to Lot. And so far from Sarah being offended at this, she
did not even open her mouth, nor uttered any such thing as many of the
women of these days utter, when they see their own husbands coming off
inferior in such allotments, and especially in dealing with inferiors;
reproaching them, and calling them fools and senseless and unmanly and
traitors and stupid. But no such thing did she say or think, but was
pleased with all things that were done by him.

And another thing, and that a greater: after that Lot had the choice
put in his power, and had thrown the inferior part upon his uncle, a
great danger fell upon him.

Whereof the patriarch hearing, armed all his people, and set himself
against the whole army of the Persians with his own domestics only,
and not even then did she detain him, nor say, as was likely, "O man,
whither goest thou, thrusting thyself down precipices, and exposing
thyself to so great hazards; for one who wronged thee and seized on
all that was thine, shedding thy blood? Yea, and even if thou make
light of thyself, yet have pity on me which have left house and
country and friends and kindred, and have followed thee in so long a
pilgrimage; and involve me not in widowhood, and in the miseries of
widowhood." None of these things she said: she thought not of them but
bore all in silence.

After this, her womb continuing barren, she herself suffers not the
grief of women nor laments: but he complains, though not to his wife,
but to God. And see how each preserves his own appropriate part: for
he neither despised Sarah as childless, nor reproached her with any
such thing: and she again was anxious to devise some consolation to
him for her childlessness by means of the handmaid. For these things
had not yet been forbidden then as now. For now neither is it lawful
for women to indulge their husbands in such things, nor for the men,
with or without the wife's knowledge, to form such connexions, even
though the grief of their childlessness should infinitely harass them:
since they also shall hear the sentence, "their worm shall not die,
neither shall their fire be quenched." For now it is not permitted,
but then it had not been forbidden. Wherefore both his wife commanded
this, and he obeyed, yet not even thus for pleasure's sake. But
"behold," it will be said, "how he cast Hagar out again at her
bidding." Well, this is what I want to point out, that both he obeyed
her in all things, and she him. But do not thou give heed to these
things only, but examine, thou who urgest this plea, into what had
gone before also, Hagar's insulting her, her boasting herself against
her mistress; than which what can be more vexatious to a free and
honorable woman?

[8.] Let not then the wife tarry for the virtue of the husband and
then show her own, for this is nothing great; nor, on the other hand,
the husband, for the obedience of the wife and then exercise
self-command; for neither would this any more be his own well-doing;
but let each, as I said, furnish his own share first. For if to the
Gentiles smiting us on the right, we must turn the other cheek; much
more ought one to bear with harsh behavior in a husband.

And I say not this for a wife to be beaten; far from it: for this is
the extremest affront, not to her that is beaten, but to him who
beateth. But even if by some misfortune thou have such a yokefellow
allotted thee, take it not ill, O woman, considering the reward which
is laid up for such things and their praise too in this present life.
And to you husbands also this I say: make it a rule that there can be
no such offence as to bring you under the necessity of striking a
wife. And why say I a wife? since not even upon his handmaiden could a
free man endure to inflict blows and lay violent hands. But if the
shame be great for a man to beat a maidservant, much more to stretch
forth the right hand against her that is free. And this one might see
even from heathen legislatures who no longer compel her that hath been
so treated to live with him that beat her, as being unworthy of her
fellowship. For surely it comes of extreme lawlessness when thy
partner of life, she who in the most intimate relations and in the
highest degree, is united with thee; when she, like a base slave, is
dishonored by thee. Wherefore also such a man, if indeed one must call
him a man and not rather a wild beast, I should say, was like a
parricide and a murderer of his mother. For if for a wife's sake we
were commanded to leave even father and mother, not wronging them but
fulfilling a divine law; and a law so grateful to our parents
themselves that even they, the very persons whom we are leaving, are
thankful, and bring it about with great eagerness; what but extreme
frenzy can it be to insult her for whose sake God bade us leave even
our parents?

But we may well ask, Is it only madness? There is the shame too: I
would fain know who can endure it. And what description can set it
before us; when shrieks and wailings are borne along the alleys, and
there is a running to the house of him that is so disgracing himself,
both of the neighbors and the passers by, as though some wild beast
were ravaging within? Better were it that the earth should gape
asunder for one so frantic, than that he should be seen at all in the
forum after it.

"But the woman is insolent," saith he. Consider nevertheless that she
is a woman, the weaker vessel, whereas thou art a man. For therefore
wert thou ordained [141] to be ruler; and wert assigned to her in
place of a head, that thou mightest bear with the weakness of her that
is set under thee. Make then thy rule glorious. And glorious it will
be when the subject of it meets with no dishonor from thee. And as the
monarch will appear so much the more dignified, as he manifests more
dignity in the officer under him; but if he dishonor and depreciate
the greatness of that rank, he is indirectly cutting off no small
portion of his own glory likewise: so also thou dishonor her who
governs next to thyself, wilt in no common degree mar the honor of thy
governance.

Considering therefore all these things, command thyself: and withal
think also of that evening on which the father having called thee,
delivered thee his daughter as a kind of deposit, and having separated
her from all, from her mother, from himself, from the family,
intrusted her entire guardianship to thy right hand. Consider that
(under God) through her thou hast children and hast become a father,
and be thou also on that account gentle towards her.

Seest thou not the husbandmen, how the earth which hath once received
the seed, they tend with all various methods of culture, though it
have ten thousand disadvantages; e.g., though it be an unkindly soil
or bear ill weeds, or though it be vexed with excessive rain through
the nature of its situation? This also do thou. For thus shalt thou be
first to enjoy both the fruit and the calm. Since thy wife is to thee
both a harbor, and a potent healing charm to rejoice thy heart. Well
then: if thou shalt free thy harbor from winds and waves, thou shalt
enjoy much tranquility on thy return from the market-place: but if
thou fill it with clamor and tumult, thou dost but prepare for thyself
a more grievous shipwreck. In order then to prevent this, let what I
advise be done: When any thing uncomfortable happens in the household,
if she be in the wrong console her and do not aggravate the
discomfort. For even if thou shouldest lose all, nothing is more
grievous than to have a wife without good-will sharing thine abode.
And whatever offence thou canst mention, thou wilt tell me of nothing
so very painful as being at strife with her. So that if it were only
for such reasons as these, let her love be more precious than all
things. For if one another's burdens are to be borne, much more our
own wife's.

Though she be poor do not upbraid her: though she be foolish, do not
trample on her, but train her rather: because she is a member of thee,
and ye are become one flesh. "But she is trifling and drunken and
passionate." Thou oughtest then to grieve over these things, not to be
angry; and to beseech God, and exhort her and give her advice, and do
every thing to remove the evil. But if thou strike her thou dost
aggravate the disease: for fierceness is removed by moderation, not by
rival fierceness. With these things bear in mind also the reward from
God: that when it is permitted thee to cut her off, and thou doest not
so for the fear of God, but bearest with so great defects, fearing the
law appointed in such matters which forbids to put away a wife
whatsoever disease she may have: thou shalt receive an unspeakable
reward. Yea, and before the reward thou shalt be a very great gainer,
both rendering her more obedient and becoming thyself more gentle
thereby. It is said, for instance, that one of the heathen
philosophers [142] , who had a bad wife, a trifler and a brawler, when
asked, "Why, having such an one, he endured her;" made reply, "That he
might have in his house a school and training-place of philosophy. For
I shall be to all the rest meeker," saith he, "being here disciplined
every day." Did you utter a great shout? Why, I at this moment am
greatly mourning, when heathens prove better lovers of wisdom than we;
we who are commanded to imitate angels, nay rather who are commanded
to follow God Himself in respect of gentleness.

But to proceed: it is said that for this reason the philosopher having
a bad wife, cast her not out; and some say that this very thing was
the reason of his marrying her. But I, because many men have
dispositions not exactly reasonable, advise that at first they do all
they can, and be careful that they take a suitable partner and one
full of all virtue. Should it happen, however, that they miss their
end, and she whom they have brought into the house prove no good or
tolerable bride, then I would have them at any rate try to be like
this philosopher, and train her in every way, and consider nothing
more important than this. Since neither will a merchant, until he have
made a compact with his partner capable of procuring peace, launch the
vessel into the deep, nor apply himself to the rest of the
transaction. And let us then use every effort that she who is partner
with us in the business of life and in this our vessel, may be kept in
all peace within. For thus shall our other affairs too be all in calm,
and with tranquility shall we run our course through the ocean of the
present life. Compared with this, let house, and slaves, and money,
and lands, and the business itself of the state, be less in our
account. And let it be more valuable than all in our eyes that she who
with us sits at the oars should not be in mutiny and disunion with us.
For so shall our other matters proceed with a favoring tide, and in
spiritual things also we shall find ourselves much the freer from
hindrance, drawing this yoke with one accord; and having done all
things well, we shall obtain the blessings laid up in store; unto
which may we all attain, through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, with the Holy Ghost, be glory, power,
and honor, now and ever, and world without end. Amen.

Footnotes

[133] To let the hair and beard grow was a token of devotion to any
study; as Poetry, Hor. A. P. 297; Philosophy, as it is told of Julian
the Apostate that it was part of his affectation to let his hair and
beard grow.
[134] te paradosei.
[135] exetasteon.
[136] to aition.
[137] oude gar kaluptesthai, alla katakaluptesthai.
[138] itamotetos.
[139] bdelugmata. rec. text. porneian.
[140] ta tes kainotomias hapanta tes para phusin. Perhaps the text is
mutilated.
[141] hecheirotonethes.
[142] Socrates.

Homily XXVII.

1 Cor. xi. 17

But in giving you this charge, I praise you not, that ye come together
not for the better, but for the worse.

It is necessary in considering the present charge to state also first
the occasion of it. For thus again will our discourse be more
intelligible. What then is this occasion?

As in the case of the three thousand who believed in the beginning,
all had eaten their meals in common and had all things common; such
also was the practice at the time when the Apostle wrote this: not
such indeed exactly; but as it were a certain outflowing of that
communion which abode among them descended also to them that came
after. And because of course some were poor, but others rich, they
laid not down all their goods in the midst, but made the tables open
on stated days, as it should seem; and when the solemn service [143]
was completed, after the communion of the Mysteries, they all went to
a common entertainment, the rich bringing their provisions with them,
and the poor and destitute being invited by them, and all feasting in
common. But afterward this custom also became corrupt. And the reason
was, their being divided and addicting themselves, some to this party,
and others to that, and saying, "I am of such a one," and "I of such a
one;" which thing also to correct he said in the beginning of the
Epistle, "For it hath been signified unto me concerning you, my
brethren, by them which are of the household of Chloe, that there are
contentions among you. Now this I mean, that each one of you saith, I
am of Paul; and I of Apollos; and I of Cephas." Not that Paul was the
person to whom they were attaching themselves; for he would not have
borne it: but wishing by concession to tear up this custom from the
root, he introduced himself, indicating that if any one had inscribed
upon himself even his name when breaking off from the common body,
even so the thing done was profane and extreme wickedness. And if in
his case it were wickedness, much more in the case of those who were
inferior to him.

[2.] Since therefore this custom was broken through, a custom most
excellent and most useful; (for it was a foundation of love, and a
comfort to poverty, and a corrective of riches, and an occasion of the
highest philosophy, and an instruction of humility:) since however he
saw so great advantages in a way to be destroyed, he naturally
addresses them with severity, thus saying: "But in giving you this
charge, I praise you not." For in the former charge, as there were
many who kept (the ordinances), he began otherwise, saying thus: "Now
I praise you that ye remember me in all things:" but here
contrariwise, "But in giving you this charge, I praise you not." And
here is the reason why he placed it not after the rebuke of them that
eat the idol-sacrifices. But because that was unusually harsh he
interposes the discourse about wearing of long hair, that he might not
have to pass from one set of vehement reproofs to others again of an
invidious kind and so appear too harsh: and then he returns to the
more vehement tone, and says, "But in giving you this charge, I praise
you not." What is this? That which I am about to tell you of. What
is, "giving you this charge, I praise you not?" "I do not approve
you," saith he, "because ye have reduced me to the necessity of giving
advice: I do not praise you, because ye have required instruction in
regard to this, because ye have need of an admonition from me." Dost
thou perceive how from his beginning he signifieth that what was done
was very profane? For when he that errs ought not to require so much
as a hint to prevent his erring, the error would seem to be
unpardonable.

And why dost thou not praise? Because "ye come together," saith he,
"not for the better but for the worse;" i.e., because ye do not go
forward unto virtue. For it were meet that your liberality [144]
should increase and become manifold, but ye have taken rather from the
custom which already prevailed, and have so taken from it as even to
need warning from me, in order that ye may return to the former order.

Further, that he might not seem to say these things on account of the
poor only, he doth not at once strike in to the discourse concerning
the tables, lest he render his rebuke such as they might easily come
to think slightly of, but he searches for an expression most
confounding and very fearful. For what saith he?

Ver. 18. "For first of all, when ye come together in the Church, I
hear that divisions [145] exist among you."

And he saith not, "For fear that you do not sup together in common;"
"for I hear that you feast in private, and not with the poor:" but
what was most calculated thoroughly to shake their minds, that he set
down, the name of division, which was the cause of this mischief also:
and so he reminded them again of that which was said in the beginning
of the Epistle, and was "signified by them of the house of Chloe." (c.
i. 11.) "And I partly believe it."

Thus, lest they should say, "But what if the accusers speak falsely?"
he neither saith, "I believe it," lest he should rather make them
reckless; nor again, on the other hand, "I disbelieve it," lest he
should seem to reprove without cause, but, "I partly believe it,"
saith he, i.e., "I believe it in a small part;" making them anxious
and inviting them to return to correction.

[3.] Ver. 19. "For there must be also factions among you, that they
which are approved may be made manifest among you."

By "factions," here he means those which concern not the doctrines,
but these present divisions. But even if he had spoken of the
doctrinal heresies, not even thus did he give them any handle. For
Christ Himself said, "it must needs be that occasions of stumbling
come," (Matt. xviii. 7.) not destroying the liberty of the will nor
appointing any necessity and compulsion over man's life, but
foretelling what would certainly ensue from the evil mind of men;
which would take place, not because of his prediction, but because the
incurably disposed are so minded. For not because he foretold them did
these things happen: but because they were certainly about to happen,
therefore he foretold them. Since, if the occasions of stumbling were
of necessity and not of the mind of them that bring them in, it was
superfluous His saying, "Woe to that man by whom the occasion cometh."
But these things we discussed more at length when we were upon the
passage itself [146] ; now we must proceed to what is before us.

Now that he said these things of these factions relating to the
tables, and that contention and division, he made manifest also from
what follows. For having said, "I hear that there are divisions among
you," he stopped not here, but signifying what divisions he means he
goes on to say, "each one taketh before other his own supper;" and
again, "What? have ye not houses to eat and to drink in? or despise ye
the Church of God?" However, that of these he was speaking is evident.
And if he call them divisions, marvel not. For, as I said, he wishes
to touch them by the expression: whereas had they been divisions of
doctrine, he would not have discoursed with them thus mildly. Hear
him, for instance, when he speaks of any such thing, how vehement he
is both in assertion and in reproof: in assertion, as when he says,
"If even an angel preach any other gospel unto you than that ye have
received, let him be accursed;" (Gal. i. 8.) but in reproof, as when
he says, "Whosoever of you would be justified by the law, ye are
fallen away from grace." (Gal. v. 4.) And at one time he calls the
corrupters "dogs," saying, "Beware of dogs:" (Philip. iii. 2.) at
another, "having their consciences seared with a hot iron." (1 Tim.
iv. 2.) And again, "angels of Satan:" (2 Cor. xi. 14-15.) but here he
said no such thing, but spoke in a gentle and subdued tone.

But what is, "that they which are approved may be made manifest among
you?" That they may shine the more. And what he intends to say is
this, that those who are unchangeable and firm are so far from being
at all injured hereby, but even shows them the more, and that it makes
them more glorious. For the word, "that [147] ," is not every where
indicative of cause, but frequently also of the event of things. Thus
Christ Himself uses it, when He saith, "For judgement I am come into
this world; that they which see not may see, and that they which see
may be made blind." (John ix. 39.) So likewise Paul in another place,
when discoursing of the law, he writes, "And the Law came in beside,
that the trespass might abound." (Rom. v. 20.) But neither was the law
given to this end that the trespasses of the Jews might be increased:
(though this did ensue:) nor did Christ come for this end that they
which see might be made blind, but for the contrary; but the result
was such. Thus then also here must one understand the expression,
"that they which are approved may be made manifest." For not at all
with this view came heresies into being, that "they which are approved
may be made manifest," but on these heresies taking place such was the
result. Now these things he said to console the poor, those of them
who nobly bore that sort of contempt. Wherefore he said not, "that
they may become approved," but, "that they which are approved may be
made manifest; showing that before this also they were such, but they
were mixed up with the multitude, and while enjoying such relief as
was afforded them by the rich, they were not very conspicuous: but now
this strife and contentiousness made them manifest, even as the storm
shows the pilot. And he said not, "that ye may appear approved," but,
"that they which are approved may be made manifest, those among you
who are such." For neither when he is accusing doth he lay them open,
that he may not render them more reckless; nor when praising, that he
may not make them more boastful; but he leaves both this expression
and that in suspense [148] , allowing each man's own conscience to
make the application of what he saith.

Nor doth he here seem to me to be comforting the poor only, but those
also who were not violating the custom. For it was likely that there
were among them also those that observed it.

And this is why he said, "I partly believe it." Justly then doth he
call these "approved," who not only with the rest observed the custom,
but even without them kept this good law undisturbed. And he doth
this, studying by such praises to render both others and these persons
themselves more forward.

Seest thou how effectually appealing to their shame, even already by
way of narrative he contrives to give them his counsel? "For the
appearance of your assembly," saith he, "is different. It is one of
love and brotherly affection. At least one place receives you all, and
ye are together in one flock. But the Banquet, when you come to that,
bears no resemblance to the Assembly of worshippers." And he said not,
"When ye come together, this is not to eat in common; "this is not to
feast with one another;" but otherwise again and much more fearfully
he reprimands them, saying, "it is not possible to eat the Lord's
Supper," sending them away now from this point to that evening on
which Christ delivered the awful Mysteries. Therefore also he called
the early meal "a supper." For that supper too had them all reclining
at meat together: yet surely not so great was the distance between the
rich and the poor as between the Teacher and the disciples. For that
is infinite. And why say I the Teacher and the disciples? Think of the
interval between the Teacher and the traitor: nevertheless, the Lord
Himself both sat at meat with them and did not even cast him out, but
both gave him his portion of salt and made him partaker of the
Mysteries.

Next he explains how "it is not possible to eat the Lord's Supper."

Ver. 21. "For in your eating, [149] each one taketh before other his
own supper," saith he, "and one is hungry, and another is drunken."

Perceivest thou how he intimates that they were disgracing themselves
rather? For that which is the Lord's, they make a private matter: so
that themselves are the first to suffer indignity, depriving their own
table of its greatest prerogative. How and in what manner? Because the
Lord's Supper, i.e. the Master's, ought to be common. For the property
of the master belongs not to this servant without belonging to that,
but in common to all. So that by "the Lord's" Supper he expresses
this, the "community" of the feast. As if he had said, "If it be thy
master's, as assuredly it is, thou oughtest not to withdraw it as
private, but as belonging to thy Lord and Master to set it in common
before all. For this is the meaning of, `the Lord's.' But now thou
dost not suffer it to be the Lord's, not suffering it to be common but
feasting by thyself." Wherefore also he goes on to say,

"For each one taketh before other his own supper." And he said not,
"cutteth off," but "taketh before," tacitly censuring them both for
greediness and for precipitancy. This at least the sequel also shows.
For having said this, he added again, "and one is hungry, and another
is drunken," each of which showed a want of moderation, both the
craving and the excess. See also a second fault again whereby those
same persons are injured: the first, that they dishonor their supper:
the second, that they are greedy and drunken; and what is yet worse,
even when the poor are hungry. For what was intended to be set before
all in common, that these men fed on alone, and proceeded both to
surfeiting and to drunkenness. Wherefore neither did he say, "one is
hungry, and another is filled:" but, "is drunken." Now each of these,
even by itself, is worthy of censure: for it is a fault to be drunken
even without despising the poor; and to despise the poor without being
drunken, is an accusation. When both then are joined together at the
same time, consider how exceeding great is the transgression.

Next, having pointed out their profaneness, he adds his reprimand in
what follows, with much anger, saying,

Ver. 22. "What? have ye not houses to eat and to drink in? Or despise
ye the Church of God, and put them to shame that have not?"

Seest thou how he transferred the charge from the indignity offered to
the poor to the Church, that his words might make a deeper impression
of disgust? Here now you see is yet a fourth accusation, when not the
poor only, but the Church likewise is insulted. For even as thou
makest the Lord's Supper a private meal, so also the place again,
using the Church as a house. For it was made a Church, not that we who
come together might be divided, but that they who are divided might be
joined: and this act of assembling shows.

"And put them to shame that have not." He said not, "and kill with
hunger them that have not," but so as much more to put them to the
blush, "shame them;" to point out that it is not food which he cares
for so much as the wrong done unto them. Behold again a fifth
accusation, not only to overlook the poor but even to shame them. Now
this he said, partly as treating with reverence the concerns of the
poor, and intimating that they grieve not so for the belly as for the
shame; and partly also drawing the hearer to compassion.

Having therefore pointed out so great impieties, indignity to the
Supper, indignity to the Church, the contempt practised towards the
poor; he relaxes again the tones of his reproof, saying, all of a
sudden [150] , "Shall I praise you? In this I praise you not." Wherein
one might especially marvel at him that when there was need to strike
and chide more vehemently after the proof of so great offences, he
doeth the contrary rather, gives way, and permits them to recover
breath. What then may the cause be? He had touched more painfully than
usual in aggravating the charge, and being a most excellent physician,
he adapts the incision to the wounds, neither cutting superficially
those parts which require a deep stroke; (for thou hast heard him how
he cut off among those very persons him that had committed
fornication;) nor delivering over to the knife those things which
require the milder sort of remedies. For this cause then here also he
conducts his address more mildly, and in another point of view
likewise, he sought especially to render them gentle to the poor: and
this is why he discourses with them rather in a subdued tone.

[5.] Next, wishing also from another topic to shame them yet more, he
takes again the points which were most essential and of them weaves
his discourse.

Ver. 23. "For I received of the Lord," saith he, "that which also I
delivered unto you: how that the Lord Jesus in the night in which He
was betrayed, took bread:"

Ver. 24. "And when He had given thanks, He brake it, and said, Take,
eat: this is My Body, which is broken for you: this do in remembrance
of me."

Wherefore doth he here make mention of the Mysteries? Because that
argument was very necessary to his present purpose. As thus: "Thy
Master," saith he, "counted all worthy of the same Table, though it be
very awful and far exceeding the dignity of all: but thou considerest
them to be unworthy even of thine own, small and mean as we see it is;
and while they have no advantage over thee in spiritual things, thou
robbest them in the temporal things. For neither are these thine own."

However, he doth not express himself thus, to prevent his discourse
becoming harsh: but he frames it in a gentler form, saying, that "the
Lord Jesus in the night in which He was betrayed, took bread."

And wherefore doth he remind us of the time, and of that evening, and
of the betrayal? Not indifferently nor without some reason, but that
he might exceedingly fill them with compunction, were it but from
consideration of the time. For even if one be a very stone, yet when
he considers that night, how He was with His disciples, "very heavy,"
how He was betrayed, how He was bound, how He was led away, how He was
judged, how He suffered all the rest in order, he becometh softer than
wax, and is withdrawn from earth and all the pomp of this world.
Therefore he leads us to the remembrance of all those things, by His
time, and His table, and His betrayal, putting us to shame and saying,
"Thy Master gave up even Himself for thee: and thou dost not even
share a little meat with thy brother for thine own sake."

But how saith he, that "he received it from the Lord?" since certainly
he was not present then but was one of the persecutors. That thou
mayest know that the first table had no advantage above that which
cometh after it. For even to-day also it is He who doeth all, and
delivereth it even as then.

And not on this account only doth he remind us of that night, but that
he may also in another way bring us to compunction. For as we
particularly remember those words which we hear last from those who
are departing; and to their heirs if they should venture to transgress
their commands, when we would put them to shame we say, "Consider that
this was the last word that your father uttered to you, and until the
evening when he was just about to breathe his last he kept repeating
these injunctions:" just so Paul, purposing hence also to make his
argument full of awfulness; "Remember," saith he, "that this was the
last mysterious rite [151] He gave unto you, and in that night on
which He was about to be slain for us, He commanded these things, and
having delivered to us that Supper after that He added nothing
further."

Next also he proceeds to recount the very things that were done,
saying, "He took bread, and, when He had given thanks, He brake it,
and said, Take, eat: this is My Body, which is broken for you." If
therefore thou comest for a sacrifice of thanksgiving, [152] do thou
on thy part nothing unworthy of that sacrifice: by no means either
dishonor thy brother, or neglect him in his hunger; be not drunken,
insult not the Church. As thou comest giving thanks for what thou hast
enjoyed: so do thou thyself accordingly make return, and not cut
thyself off from thy neighbor. Since Christ for His part gave equally
to all, saying, "Take, eat." He gave His Body equally, but dost not
thou give so much as the common bread equally? Yea, it was indeed
broken for all alike, and became the Body equally for all.

Ver. 25. "In like manner also the cup after supper, saying, This cup
is the New Covenant in My Blood: this do, as oft as ye drink of it, in
remembrance of Me."

What sayest thou? Art thou making a remembrance of Christ, and
despisest thou the poor and tremblest not? Why, if a son or brother
had died and thou wert making a remembrance of him, thou wouldst have
been smitten by thy conscience, hadst thou not fulfilled the custom
and invited the poor: and when thou art making remembrance of thy
Master, dost thou not so much as simply give a portion of the Table?

But what is it which He saith, "This cup is the New Covenant?" Because
there was also a cup of the Old Covenant; the libations and the blood
of the brute creatures. For after sacrificing, they used to receive
the blood in a chalice and bowl and so pour it out. Since then instead
of the blood of beasts He brought in His own Blood; lest any should be
troubled on hearing this, He reminds them of that ancient sacrifice.

[6.] Next, having spoken concerning that Supper, he connects the
things present with the things of that time, that even as on that very
evening and reclining on that very couch and receiving from Christ
himself this sacrifice, so also now might men be affected; and he
saith,

Ver. 26. "For as often as ye eat this bread, and drink this cup, ye
proclaim the Lord's death till He come."

For as Christ in regard to the bread and the cup said, "Do this in
remembrance of Me," revealing to us the cause of the giving of the
Mystery, and besides what else He said, declaring this to be a
sufficient cause to ground our religious fear upon:--(for when thou
considerest what thy Master hath suffered for thee, thou wilt the
better deny thyself:)--so also Paul saith here: "as often as ye eat ye
do proclaim His death." And this is that Supper. Then intimating that
it abides unto the end, he saith, "till He come."

Ver. 27. "Wherefore whosoever shall eat this bread and drink the cup
of the Lord unworthily, shall be guilty of the Body and the Blood of
the Lord."

Why so? Because he poured it out, and makes the thing appear a
slaughter and no longer a sacrifice. Much therefore as they who then
pierced Him, pierced Him not that they might drink but that they might
shed His blood: so likewise doth he that cometh for it unworthily and
reaps no profit thereby. Seest thou how fearful he makes his
discourse, and inveighs against them very exceedingly, signifying that
if they are thus to drink, they partake unworthily of the elements
[153] ? For how can it be other than unworthily when it is he who
neglects the hungry? who besides overlooking him puts him to shame?
Since if not giving to the poor casteth one out of the kingdom, even
though one should be a virgin; or rather, not giving liberally: (for
even those virgins too had oil, only they had it not abundantly:)
consider how great the evil will prove, to have wrought so many
impieties?

"What impieties?" say you. Why sayest thou, what impieties? Thou hast
partaken of such a Table and when thou oughtest to be more gentle than
any and like the angels, none so cruel as thou art become. Thou hast
tasted the Blood of the Lord, and not even thereupon dost thou
acknowledge thy brother. Of what indulgence then art thou worthy?
Whereas if even before this thou hadst not known him, thou oughtest to
have come to the knowledge of him from the Table; but now thou
dishonorest the Table itself; he having been deemed worthy to partake
of it and thou not judging him worthy of thy meat. Hast thou not heard
how much he suffered who demanded the hundred pence? how he made void
the gift vouchsafed to him [154] ? Doth it not come into thy mind what
thou wert and what thou hast become? Dost thou not put thyself in
remembrance that if this man be poor in possessions, thou wast much
more beggarly in good works, being full of ten thousand sins?
Notwithstanding, God delivered thee from all those and counted thee
worthy of such a Table: but thou art not even thus become more
merciful: therefore of course nothing else remaineth but that thou
shouldest be "delivered to the tormentors."

[7.] These words let us also listen to, all of us, as many as in this
place approach with the poor to this holy Table, but when we go out,
do not seem even to have seen them, but are both drunken and pass
heedlessly by the hungry; the very things whereof the Corinthians were
accused. And when is this done? say you. At all times indeed, but
especially at the festivals, where above all times it ought not so to
be. Is it not so, that at such times, immediately after Communion,
drunkenness succeeds and contempt of the poor? And having partaken of
the Blood, when it were a time for thee to fast and watch, thou givest
thyself up to wine and revelling. And yet if thou hast by chance made
thy morning meal on any thing good, thou keepest thyself lest by any
other unsavory viand thou spoil the taste of the former: and now that
thou hast been feasting on the Spirit thou bringest in a satanical
luxury. Consider, when the Apostles partook of that holy Supper, what
they did: did they not betake themselves to prayers and singing of
hymns? to sacred vigils? to that long work of teaching, so full of all
self-denial? For then He related and delivered to them those great and
wonderful things, when Judas had gone out to call them who were about
to crucify Him. Hast thou not heard how the three thousand also who
partook of the Communion continued even in prayer and teaching, not in
drunken feasts and revellings? But thou before thou hast partaken
fastest, that in a certain way thou mayest appear worthy of the
Communion: but when thou hast partaken, and thou oughtest to increase
thy temperance, thou undoest all. And yet surely it is not the same to
fast before this and after it. Since although it is our duty to be
temperate at both times, yet most particularly after we have received
the Bridegroom. Before, that thou mayest become worthy of receiving:
after, that thou mayest not be found unworthy of what thou hast
received.

"What then? ought we to fast after receiving?" I say not this, neither
do I use any compulsion. This indeed were well: however, I do not
enforce this, but I exhort you not to feast to excess. For if one
never ought to live luxuriously, and Paul showed this when he said,
"she that giveth herself to pleasure is dead while she liveth" (1 Tim.
v. 6.); much more will she then be dead. And if luxury be death to a
woman, much more to a man: and if this done at another time is fatal,
much more after the communion of the Mysteries. And dost thou having
taken the bread of life, do an action of death and not shudder?
Knowest thou not how great evils are brought in by luxury?
Unseasonable laughter, disorderly expressions, buffoonery fraught with
perdition, unprofitable trifling, all the other things, which it is
not seemly even to name. And these things thou doest when thou hast
enjoyed the Table of Christ, on that day on which thou hast been
counted worthy to touch His flesh with thy tongue. What then is to be
done to prevent these things? Purify thy right hand, thy tongue, thy
lips, which have become a threshold for Christ to tread upon. Consider
the time in which thou didst draw near and set forth a material table,
raise thy mind to that Table, to the Supper of the Lord, to the vigil
of the disciples, in that night, that holy night. Nay, rather should
one accurately examine, this very present state is night. Let us watch
then with the Lord, let us be pricked in our hearts with the
disciples. It is the season of prayers, not of drunkenness; ever
indeed, but especially during a festival. For a festival is therefore
appointed, not that we may behave ourselves unseemly, not that we may
accumulate sins, but rather that we may blot out those which exist.

I know, indeed, that I say these things in vain, yet will I not cease
to say them. For if ye do not all obey, yet surely ye will not all
disobey; or rather, even though ye should all be disobedient, my
reward will be greater, though yours will be more condemnation.
However, that it may not be more, to this end I will not cease to
speak. For perchance, perchance, by my perseverance I shall be able to
reach you.

Wherefore I beseech you that we do not this to condemnation; let us
nourish Christ, let us give Him drink, let us clothe Him. These things
are worthy of that Table. Hast thou heard holy hymns? Hast thou seen a
spiritual marriage? Hast thou enjoyed a royal Table? Hast thou been
filled with the Holy Ghost? Hast thou joined in the choir of the
Seraphim? Hast thou become partaker of the powers above? Cast not away
so great a joy, waste not the treasure, bring not in drunkenness, the
mother of dejection, the joy of the devil, the parent of ten thousand
evils. For hence is a sleep like unto death, and heaviness of head,
and disease, and obliviousness, and an image of dead men's condition.
Further, if thou wouldst not choose to meet with a friend when
intoxicated, when thou hast Christ within, durst thou, tell me, to
thrust in upon Him so great an excess?

But dost thou love enjoyment? Then, on this very account cease being
drunken. For I, too, would have thee enjoy thyself, but with the real
enjoyment, that which never fadeth. What then is the real enjoyment,
ever blooming? Invite Christ to sup [155] (Rev. ii. 20.) with thee;
give Him to partake of thine, or rather of His own. This bringeth
pleasure without limit, and in its prime everlastingly. But the things
of sense are not such; rather as soon as they appear they vanish away;
and he that hath enjoyed them will be in no better condition than he
who hath not, or rather in a worse. For the one is settled as it were
in a harbor, but the other exposes himself to a kind of torrent, a
besieging army of distempers, and hath not even any power to endure
the first swell of the sea. [156]

That these things be therefore not so, let us follow after moderation.
For thus we shall both be in a good state of body, and we shall
possess our souls in security, and shall be delivered from evils both
present and future: from which may we all be delivered, and attain
unto the kingdom, through the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, together with the Holy Spirit, be
glory, power, and honor, now and ever, and world without end. Amen.

Homily XXVIII.

1 Cor. xi. 28

But let a man prove himself, and so let him eat of the bread, and
drink of the cup.

What mean these words, when another object is proposed to us? This is
Paul's custom, as also I said before, not only to treat of those
things which he had proposed to himself, but also if an argument
incidental to his purpose occur, to proceed upon this also with great
diligence, and especially when it relates to very necessary and urgent
matters. Thus, when he was discoursing with married persons, and the
question about the servants fell in his way, he handled it very
strenuously and at great length. Again, when he was speaking of the
duty of not going to law before those courts, then also having fallen
upon the admonition respecting covetousness, he discoursed at length
concerning this subject likewise. Now the same thing he hath also done
here: in that having once found occasion to remind them of the
Mysteries, he judged it necessary to proceed with that subject. For
indeed it was no ordinary one. Wherefore also he discoursed very
awfully concerning it, providing for that which is the sum of all good
things, viz. their approaching those Mysteries with a pure conscience.
Whence neither was he content with the things said before alone, but
adds these also, saying,

"But let a man prove himself:" which also he saith in the second
Epistle: "try your own selves, prove your own selves:" (2 Cor. xiii.
5.) not as we do now, approaching because of the season rather than
from any earnestness of mind. For we do not consider how we may
approach prepared, with the ills that were within us purged out, and
full of compunction, but how we may come at festivals and whenever all
do so. But not thus did Paul bid us come: he knoweth only one season
of access and communion, the purity of a man's conscience. Since if
even that kind of banquet which the senses take cognizance of cannot
be partaken of by us when feverish and full of bad humors, without
risk of perishing: much more is it unlawful for us to touch this Table
with profane lusts, which are more grievous than fevers. Now when I
say profane lusts, I mean both those of the body, and of money, and of
anger, and of malice, and, in a word, all that are profane. And it
becomes him that approacheth, first to empty himself of all these
things and so to touch that pure sacrifice. And neither if indolently
disposed and reluctantly ought he to be compelled to approach by
reason of the festival; nor, on the other hand, if penitent and
prepared, should any one prevent him because it is not a festival. For
a festival is a showing forth of good works, and a reverence of soul,
and exactness of deportment. And if thou hast these things, thou
mayest at all times keep festival and at all times approach. Wherefore
he saith, "But let each man prove himself, and then let him approach."
And he bids not one examine another, but each himself, making the
tribunal not a public one and the conviction without a witness.

[2.] Ver. 29. "For he that eateth and drinketh unworthily, eateth and
drinketh judgment to himself."

What sayest thou, tell me? Is this Table which is the cause of so many
blessings and teeming with life, become judgment? Not from its own
nature, saith he, but from the will of him that approaches. For as His
presence, which conveyed to us those great and unutterable blessings,
condemned the more them that received it not: so also the Mysteries
become provisions [157] of greater punishment to such as partake
unworthily.

But why doth he eat judgment to himself? "Not discerning the Lord's
body:" i.e., not searching, not bearing in mind, as he ought, the
greatness of the things set before him; not estimating the weight of
the gift. For if thou shouldest come to know accurately Who it is that
lies before thee, and Who He is that gives Himself, and to whom, thou
wilt need no other argument, but this is enough for thee to use all
vigilance; unless thou shouldest be altogether fallen.

Ver. 30. "For this cause many among you are weak and sickly, and not a
few sleep."

Here he no longer brings his examples from others as he did in the
case of the idol-sacrifices, relating the ancient histories and the
chastisements in the wilderness, but from the Corinthians themselves;
which also made the discourse apt to strike them more keenly. For
whereas he was saying, "he eateth judgment to himself," and, "he is
guilty;" that he might not seem to speak mere words, he points to
deeds also and calls themselves to witness; a kind of thing which
comes home to men more than threatening, by showing that the threat
has issued in some real fact. He was not however content with these
things alone, but from these he also introduced and confirmed the
argument concerning hell-fire, terrifying them in both ways; and
solving an inquiry which is handled everywhere. I mean, since many
question one with another, "whence arise the untimely deaths, whence
the long diseases of men;" he tells them that these unexpected events
are many of them conditional upon certain sins. "What then? They who
are in continual health," say you, "and come to a green old age, do
they not sin?" Nay, who durst say this? "How then," say you, "do they
not suffer punishment?" Because there they shall suffer a severer one.
But we, if we would, neither here nor there need suffer it.

Ver. 31. "For if we discerned ourselves," saith he, "we should not be
judged."

And he said not, "if we punished ourselves, if we were revenged on
ourselves," but if we were only willing to acknowledge our offence, to
pass sentence on ourselves, to condemn the things done amiss, we
should be rid of the punishment both in this world and the next. For
he that condemns himself propitiates God in two ways, both by
acknowledging his sins, and by being more on his guard for the future.
But since we are not willing to do even this light thing, as we ought
to do it, not even thus doth He endure to punish us with the world,
but even thus spareth us, exacting punishment in this world, where the
penalty is for a season and the consolation great; for the result is
both deliverance from sins, and a good hope of things to come,
alleviating the present evils. And these things he saith, at the same
time comforting the sick and rendering the rest more serious.
Wherefore he saith,

Ver. 32. "But when we are judged, we are chastened of the Lord."

He said not, we are punished, he said not, we have vengeance taken on
us, but, "we are chastened." For what is done belongs rather to
admonition than condemnation, to healing than vengeance, to correction
than punishment. And not so only but by the threat of a greater evil
he makes the present light, saying, "that we may not be condemned with
the world." Seest thou how he brings in hell also and that tremendous
judgment-seat, and signifies that that trial and punishment is
necessary and by all means must be? for if the faithful, and such as
God especially cares for, escape not without punishment in whatsoever
things they offend, (and this is evident from things present,) much
more the unbelieving and they who commit the unpardonable and
incurable sins.

[3.] Ver. 33. "Wherefore when ye come together to eat, wait one for
another."

Thus, while their fear was yet at its height and the terror of hell
remained, he chooses again to bring in also the exhortation in behalf
of the poor, on account of which he said all these things; implying
that if they do not this they must partake unworthily. But if the not
imparting of our goods excludes from that Table, much more the
violently taking away. And he said not, "wherefore, when ye come
together, impart to them that need," but, which has a more reverential
sound, "wait one for another." For this also prepared the way for and
intimated that, and in a becoming form introduced the exhortation.
Then further to shame them,

Ver. 34. "And if any man is hungry, let him eat at home."

By permitting, he hinders it, and more strongly than by an absolute
prohibition. For he brings him out of the church and sends him to his
house, hereby severely reprimanding and ridiculing them, as slaves to
the belly and unable to contain themselves. For he said not, "if any
despise the poor," but, "if any hunger," discoursing as with impatient
children; as with brute beasts which are slaves to appetite. Since it
would be indeed very ridiculous, if, because they were hungry they
were to eat at home.

Yet he was not content with this, but added also another more fearful
thing, saying, "that your coming together be not unto judgment:" that
ye come not unto chastisement, unto punishment, insulting the Church,
dishonoring your brother. "For for this cause ye come together," saith
he, "that ye may love one another, that ye may profit and be profited.
But if the contrary happen, it were better for you to feed yourselves
at home."

This, however, he said, that he might attract them to him the more.
Yea, this was the very purpose both of his pointing out the injury
that would arise from hence, and of his saying that condemnation was
no trifling one, and terrifying them in every way, by the Mysteries,
by the sick, by those that had died, by the other things before
mentioned.

Then also he alarms them again in another way, saying, "and the rest
will I set in order whensoever I come:" with reference either to some
other things, or to this very matter. For since it was likely that
they would yet have some reasons to allege, and it was not possible to
set all to rights by letter, "the things which I have charged you, let
them be observed for the present," saith he; "but if ye have any thing
else to mention, let it be kept for my coming;" speaking either of
this matter, as I said, or of some other things not very urgent. And
this he doth that hence too he may render them more serious. For being
anxious about his coming, they would correct the error. For the
sojourning of Paul in any place was no ordinary thing: and to signify
this he said, "some are puffed up, as though I would not come to you;"
(1 Cor. iv. 18.) and elsewhere again, "not as in my presence only, but
now much more in my absence, work out your own salvation with fear and
trembling." (Philip. ii. 12.) And therefore neither did he merely
promise that he would come, lest they should disbelieve him and become
more negligent; but he also states a necessary cause for his
sojourning with them, saying, "the rest I will set in order when I
come; which implies, that the correction of the things that remained,
even had he not in any case been desirous, would have drawn him
thither.

[4.] Hearing therefore all these things, let us both take great care
of the poor, and restrain our appetite, and rid ourselves of
drunkenness, and be careful worthily to partake of the Mysteries; and
whatsoever we suffer, let us not take it bitterly, neither for
ourselves nor for others; as when untimely death happen or long
diseases. For this is deliverance from punishment, this is correction,
this is most excellent admonition. Who saith this? He that hath Christ
speaking in him.

But nevertheless even after this many of our women are so foolishly
disposed as even to go beyond the unbelievers in the excess of their
grief [158] . And some do this blinded by their passion, but others
for ostentation, and to avoid the censures of them that are without:
who most of all are deprived of excuse, to my mind. For, "lest such a
one accuse me," saith she, "let God be my accuser: lest men more
senseless than the brute beasts condemn me, let the law of the King of
all be trampled under foot." Why, how many thunderbolts do not these
sayings deserve?

Again; If any one invite you to a funeral supper [159] after your
affliction there is no one to say any thing against it, because there
is a law of men which enjoins such things: but when God by His law
forbids your mourning, all thus contradict it. Doth not Job come into
thy mind, O woman? Rememberest thou not his words at the misfortune of
his children, which adorned that holy head more than ten thousand
crowns, and made proclamation louder than many trumpets? Dost thou
make no account of the greatness of his misfortunes, of that
unprecedented shipwreck, and that strange and portentous tragedy? For
thou possibly hast lost one, or a second, or third: but he so many
sons and daughters: and he that had many children suddenly became
childless. And not even by degrees were his bowels wasted away: but at
one sweep all the fruit of his body was snatched from him. Nor was it
by the common law of nature, when they had come to old age, but by a
death both untimely and violent: and all together, and when he was not
present nor sitting by them, that at least by hearing their last words
he might have some consolation for so bitter an end of theirs: but
contrary to all expectation and without his knowing any thing of what
took place, they were all at once overwhelmed, and their house became
their grave and their snare.

And not only their untimely death, but many things besides there were
to grieve him; such as their being all in the flower of their age, all
virtuous and loving, all together, that not one of either sex was
left, that it befel them not by the common law of nature, that it came
after so great a loss, that when he was unconscious of any sin on his
own part or on theirs, he suffered these things. For each of these
circumstances is enough even by itself to disturb the mind: but when
we find them even concurring together, imagine the height of those
waves, how great the excess of that storm. And what in particular is
greater and worse than his bereavement, he did not even know wherefore
all these things happened. On this account then, having no cause to
assign for the misfortune, he ascends to the good pleasure of God, and
saith, "The Lord gave, the Lord hath taken away:" as it pleased the
Lord, even so it happened; "blessed be the name of the Lord for ever."
(Job ii. 21.) And these things he said, when he saw himself who had
followed after all virtue in the last extremity; but evil men and
impostors, prospering, luxurious, revelling on all sides. And he
uttered no such word as it is likely that some of the weaker sort
would have uttered, "Was it for this that I brought up my children and
trained them with all exactness? For this did I open my house to all
that passed by, that after those many courses run in behalf of the
needy, the naked, the orphans, I might receive this recompense?" But
instead of these, he offered up those words better than all sacrifice,
saying, "Naked came I out of my mother's womb, and naked shall I
return thither." If however he rent his clothes and shaved his head,
marvel not. For he was a father and a loving father: and it was meet
that both the compassion of his nature should be shown, and also the
self-command of his spirit. Whereas, had he not done this, perhaps one
would have thought this self-command to be of mere insensibility.
Therefore he indicates both his natural affection and the exactness of
his piety, and in his grief he was not overthrown.

[5.] Yea, and when his trial proceeded further, he is again adorned
with other crowns on account of his reply to his wife, saying, "If we
have received good at the hand of the Lord, shall we not endure evil?"
(Job ii. 10.) For in fact his wife was by this time the only one left,
all his having been clean destroyed, both his children and his
possessions and his very body, and she reserved to tempt and to
ensnare him. And this indeed was the reason why the devil did not
destroy her with the children, nor asked her death, because he
expected that she would contribute much towards the ensnaring of that
holy man. Therefore he left her as a kind of implement, and a
formidable one, for himself. "For if even out of paradise," saith he,
"I cast mankind by her means, much more shall I be able to trip him up
on the dunghill."

And observe his craft. He did not apply this stratagem when the oxen
or the asses or the camels were lost, nor even when the house fell and
the children were buried under it, but so long looking on the
combatant, he suffers her to be silent and quiet. But when the
fountain of worms gushed forth, when the skin began to putrify and
drop off, and the flesh wasting away to emit most offensive discharge,
and the hand of the devil was wearing him out with sharper pain than
gridirons and furnaces and any flame, consuming on every side and
eating away his body more grievously than any wild beast, and when a
long time had been spent in this misery [160] ; then he brings her to
him, seasoned and worn down. Whereas if she had approached him at the
beginning of his misfortune, neither would she have found him so
unnerved, nor would she have had it in her power so to swell out and
exaggerate the misfortune by her words. But now when she saw him
through the length of time thirsting for release, and desiring the
termination of what pressed on him vehemently then doth she come upon
him. For to show that he was quite worn down, and by this time had
become unable even to draw breath, yea, and desired even to die, hear
what he saith; "For I would I could lay hands on myself, or could
request another and he should do it for me;" And observe, I pray, the
wickedness of his wife, from what topic she at once begins: namely,
from the length of time, saying, "How long wilt thou hold out [161] ?"

Now, if often even when there were no realities words alone have
prevailed to unman a person, consider what it was likely he then
should feel, when, besides these words, the things themselves also
were galling him; and what, as it should seem, was worst of all, it
was a wife also who spake thus, and a wife who had sunk down utterly
and was giving herself up, and on this account was seeking to cast him
also into desperation. However, that we may see more clearly the
engine which was brought against that adamantine wall, let us listen
to the very words. What then are these? "How long wilt thou hold out?
saying, Lo! I wait a short time longer, expecting the hope of my
salvation." "Nay," saith she, "the time hath exposed the folly of thy
words, while it is protracted, yet shows no mode of escape." And these
things she said, not only thrusting him into desperation, but also
reproaching and jesting upon him.

For he, ever consoling her as she pressed upon him, and putting her
off, would speak as follows: "Wait a little longer, and there will
soon be an end of these things." Reproaching him therefore, she
speaks: "Wilt thou now again say the same thing? For a long time hath
now run by, and no end of these things hath appeared." And observe her
malice, that she makes no mention of the oxen, the sheep or the
camels, as knowing that he was not very much vexed about these; but
she goes at once to nature, and reminds him of his children. For on
their death she saw him both rending his clothes and shaving off his
hair. And she said not, "thy children are dead," but very
pathetically, "thy memorial is perished from the earth," "the thing
for which thy children were desirable." For if, even now after that
the resurrection hath been made known children are longed for because
they preserve the memory of the departed; much more then. Wherefore
also her curse becomes from that consideration more bitter. For in
that case, he that cursed, said not, "Let his children be utterly
rooted out," but, "his memorial from the earth." "Thy sons and thy
daughters." Thus whereas she said, "the memorial," she again
accurately makes mention of either sex. "But if thou," saith she,
"carest not for these, at least consider what is mine." "The pains of
my womb, and labors which I have endured in vain with sorrow." Now
what she means is this: "I, who endured the more, am wronged for thy
sake, and having undergone the toils I am deprived of the fruits."

And see how she neither makes express mention of his loss of property,
nor is silent about it and hurries by; but in that point of view in
which it also might be most pathetically narrated, in that she
covertly refers to it. For when she says, "I too am a vagabond and a
slave, going about from place to place, from house to house," she both
hints at the loss and indicates her great distress: these expressions
being such as even to enhance that misfortune. "For I come to the
doors of others," saith she; "nor do I beg only, but am a wanderer
also and serve a strange and unusual servitude, going round everywhere
and carrying about the tokens of my calamity, and teaching all men of
my woes;" which is most piteous of all, to change house after house.
And she stayed not even at these lamentations, but proceeded to say,
"Waiting for the sun when it will set, and I shall rest from my
miseries and the pains that encompass me, by which I am now
straitened." "Thus, that which is sweet to others," saith she, "to
behold the light, this to me is grievous: but the night and the
darkness is a desirable thing. For this only gives me rest from my
toils, this becometh a comfort to my miseries. But speak somewhat
against the Lord, and die." Perceivest thou here too her crafty
wickedness? how she did not even in the act of advising at once
introduce the deadly counsel, but having first pitifully related her
misfortunes and having drawn out the tragedy at length, she couches in
a few words what she would recommend, and doth not even declare it
plainly, but throwing a shade over that, she holds out to him the
deliverance which he greatly longed for, and promises death, the thing
which he then most of all desired.

And mark from this also the malice of the devil: that because he knew
the longing of Job towards God, he suffers not his wife to accuse God,
lest he should at once turn away from her as an enemy. For this cause
she no where mentions Him, but the actual calamities she is
continually harping on.

And do thou, besides what has been said, add the circumstance that it
was a woman who gave this counsel, a wonderful orator to beguile the
heedless. Many at least even without external accidents have been cast
down by the counsel of woman alone.

[6.] What then did the blessed saint, and firmer than adamant? Looking
bitterly upon her, by his aspect even before he spake, he repelled her
devices: since she no doubt expected to excite fountains of tears; but
he became fiercer than a lion, full of wrath and indignation, not on
account of his sufferings, but on account of her diabolical
suggestions; and having signified his anger by his looks in a subdued
tone he gives his rebuke; for even in misfortune he kept his
self-command. And what saith he? "Why speakest thou as one of the
foolish women?" "I have not so taught thee," saith he, "I did not so
nurture thee; and this is why I do not now recognize even mine own
consort. For these words are the counsel of a `foolish woman,' and of
one beside herself." Seest thou not here an instance of wounding in
moderation, and inflicting a blow just sufficient to cure the disease?

Then, after the infliction, he brings in advice sufficient on the
other hand to console her, and very rational, thus speaking: "if we
have received our good things at the hand of the Lord, shall we not
endure our evils?" "For remember," saith he, "those former things and
make account of the Author of them, and thou wilt bear even these
nobly." Seest thou the modesty of the man? that he doth not at all
impute his patience to his own courage, but saith it was part of the
natural result of what happened. "For in return for what did God give
us these former things? What recompense did he repay? None, but from
mere goodness. For they were a gift, not a recompense; a grace, not a
reward. Well then, let us bear these also nobly."

This discourse let us, both men and women, have recorded, and let us
engrave the words in our minds, both these and those before them: and
by sketching upon our minds as in picture the history of their
sufferings, [162] I mean the loss of wealth, the bereavement of
children, the disease of body, the reproaches, the mockings, the
devices of his wife, the snare of the devil, in a word, all the
calamities of that righteous man, and that with exactness, let us
provide ourselves with a most ample port of refuge: that, enduring all
things nobly and thankfully, we may both in the present life cast off
all despondency, and receive the rewards that belong to this good way
of taking things; [163] by the grace and mercy of our Lord Jesus
Christ, with Whom to the Father, with the Holy Ghost, be glory, power,
and honor, now and forever, world without end. Amen.

Footnotes

[157] ephodia, viatica.
[158] For the sentiments of Christian antiquity about mourning at
funerals, see S. Cyprian, De Mortalitate, c. 15, 16.
[159] perideipnon.
[160] The LXX begin Job ii. 9. with, "After a long time had passed."
[161] Job ii. 9. where, according to the LXX, the speech of Job's wife
stands as follows: "How long wilt thou be patient, saying, Lo, let me
endure yet a little while, awaiting the hope of my salvation? For
behold, thy memorial is vanished from the earth, even sons and
daughters, the throes and labors of my womb, for whom I have wearied
myself in vain with toils: and thou thyself in corruption of worms
sittest all night in the open air, while I am a wanderer and a
servant, from place to place, and from house to house, awaiting the
sun when it will set, that I may rest from my labors and the pains
which now straiten me: but say some word against the Lord, and die."
[162] pathematon Savile: matheton Bened.
[163] tes euphemias tautes, "this way of using well-omened words."